The History of John the Son of Zebedee: Introduction, Texts and Translations 9781463240752, 1463240759

Citation preview

The History of John the Son of Zebedee

Texts from Christian Late Antiquity

56 Series Editor George Anton Kiraz

TeCLA (Texts from Christian Late Antiquity) is a series presenting ancient Christian texts both in their original languages and with accompanying contemporary English translations.

The History of John the Son of Zebedee

Introduction, Texts and Translations

Jacob A. Lollar

gp 2020

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2020 by Gorgias Press LLC

All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. ‫ܗ‬

1

2020

ISBN 978-1-4632-4075-2

ISSN 1935-6846

Library of Congress Cataloging-in-Publication Data A Cataloging-in-Publication Record is available from the Library of Congress. Printed in the United States of America

TABLE OF CONTENTS

Acknowledgments ........................................................................... ix Preface.............................................................................................. xi List of Plates .................................................................................... xv Chapter 1. History of Scholarship ...................................................... 1 The History of John as a Syriac Text ..........................................3 The History of John in the Acta Iohannis Traditions ............... 9 The Baptism Sequences in the History of John ........................ 15 Conclusion............................................................................... 16 Chapter 2. The Manuscripts ............................................................ 19 Extant/Fragmentary Manuscripts ........................................... 20 Witnesses Lost or Unaccounted For ........................................ 32 Lines of Transmission.............................................................. 33 Other Versions........................................................................ 34 Chapter 3. Provenance, Date, Authorship........................................ 37 Provenance .............................................................................. 38 Date ......................................................................................... 39 The History of John and the Abgar Legend ....................... 40 The History of John and the Works of Ephrem the Syrian ........................................................................ 47 The Baptismal Formula of the History of John .................. 50 The History of John and the Material Culture of Ephesus ...................................................................... 55 Conclusion ........................................................................ 62 Author .....................................................................................63 The Curmudgeonly Old Woman (History of John 4) || The Woman at the Daisan (Vita 11).................... 66 Working at the Bathhouse (History of John 6 || Vita 12) .............................................................................. 68 v

vi

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Conclusion.............................................................................. 72 Chapter 4. Texts and Translations ................................................... 75 Appendix A ................................................................................... 193 Appendix B .................................................................................... 205 Bibliography ................................................................................. 249 Indices ............................................................................................ 265 Index of Names, Terms, and Subjects .................................... 265 Index of Scriptural Citations ................................................. 268 Plates .............................................................................................. 271

For Kora and Maryn

vii

ACKNOWLEDGMENTS So many people have contributed to making this book possible. First and foremost, thanks to my dissertation committee, chaired by Nicole Kelley and including David Levenson, Matthew Goff, and Svetla Slaveva-Griffin, who provided invaluable feedback for me and were gracious in their comments and critiques. Second, I would like to thank Christelle Jullien who so graciously sponsored me through the Chateaubriand fellowship and was a generous host while I was in Paris. Additionally, my time in Paris would have been wasted had it not been for Anne-Catherine Baudoin, Muriel Debié, and Alain Desreaumaux. My sincere thanks to all of you and to the other members of SELAC who graciously suffered through my presentation of much of this material. Third, I would like to thank my colleagues and many conversation partners over the years: Blake Jurgens, Carson Bay, Sheldon Steen, Giancarlo Angulo, Josh Matson, Tara Baldrick-Marone, RC Griffin, Andrew Gardner, James Walters, Philip Forness, Thomas Whitley, Yonatan Binyam, David Skelton, Grace Hall. And thanks to those scholars who have mentored me in a variety of ways and have helped me think through various aspects of this project: Trevor Thompson, Tony Burke, Janet Spittler, Stanley Jones, Rebecca Falcasantos. All of you have been instrumental in helping me finish this project—whether you realized it or not. A very important thanks to Jeff Childers, who taught me Syriac and fostered in me an interest in Christianity in the East that has blossomed into a passion. Finally, thanks to my wife Sarah for working so hard to put me through graduate school (you are my champion) and thanks to my daughters, Kora and Maryn, for teaching me discipline and for teaching me how to love. This book is for you. ix

PREFACE In the autumn of 2012 I was finishing my Master’s degree in the Graduate School of Theology at Abilene Christian University. I was taking Intermediate Syriac and simultaneously working on my first conference presentation—which had nothing to do with Syriac, but focused on the Greek Acts of John. While reading through J.K. Elliot’s Apocryphal New Testament, I noticed a passing reference to acts of John in Syriac translation. Since I was learning Syriac at the time, the reference caught my attention. Thankfully, due to the ongoing work of Jeff Childers, ACU has an ever-growing library dedicated to the Syriac Christian traditions and they happened to have a copy of William Wright’s Apocryphal Acts of the Apostles in Syriac. There, unexpectedly, I first discovered the History of John the Son of Zebedee. Like most of the pieces in Wright’s collection, the History of John had largely been overlooked in favor of “the jewel” of Wright’s volume: a Syriac version of the Acts of Thomas. In Wright’s assessment, the History of John was of little value from a historical point of view and he thought it only useful for purposes of philological comparison to its assumed Greek Vorlage. This attitude was, of course, typical of a methodological obsession with trying to get back to an original, Urtext for any given narrative. As a result, Wright gave little thought or attention to the contextual conditions that gave rise to the History of John within Syriac communities—regardless of its origins in Greek or Syriac. Since Wright, several other witnesses have come to light that have called most of his assumptions into question. Moreover, the work of Eric Junod and Jean-Daniel Kaestli has begun to sort out the place of the History of John within the larger Acta Iohannis corpus. xi

xii

THE HISTORY OF JOHN THE SON OF ZEBEDEE

This volume is the culmination of text-critical work as much as it is a venture into what I would call “contextual criticism”, building on the work of Junod and Kaestli. No one, until now, has offered any strong cases for the date, authorship and provenance of the History of John, and thus my own inquiry must begin with such basic, but foundational, questions. Along the way, a few methodological questions have guided my thinking in the course of this project. When I first encountered the History of John, I was struck that a Christian group in a post-Nicaea (and post-Eusebian) context would write and continue to read and copy this text. Who would write such a text? Why would they write it? What type of literature is this? What was the intended function of this text? Whose interests was it intended to serve? Who was trying to convince whom of what with this narrative? How does this text help contribute to our understanding of Christian literature in Syriac? I started with these fundamental questions that had yet to be asked of this particular narrative, many of which were stimulated by religion scholars like Bruce Lincoln. These questions and others have been the driving force behind my inquiry. In the end, I must admit that I have merely scratched the surface of this text. With this book, however, I provide a solid foundation for further investigation by offering some preliminary hypotheses about its origins and functions. It is my hope that this initial work will stimulate further interest in this text that has been the object of my curiosity for so long. The layout of the book is quite straightforward. I begin with a history of scholarship—which is quite brief, given the text has received little attention. Most of the critical investigation surrounding the History of John has focused on its relationship to other literature in the Acta Iohannis corpus. This is a discussion that needs to continue beyond the confines of this book and I offer here a mere summary of the important arguments. Some material incorporated into later versions of the narrative—which is published here for the first time—may have a bearing on the discussion of how this text fits into the traditions about John writ large. Chapter two addresses the manuscripts, focusing particularly on how they might relate to one another. Again, more work here

PREFACE

xiii

needs to be done, as I have not been able to compare the Syriac versions to the Arabic or the Armenian versions. Chapter three turns to the questions about provenance, date and authorship. Much of this material has grown out of investigations from my dissertation. I have left out the more speculative hypotheses to save for other venues. Here, I think it is important to address the fundamental questions as critically as possible before moving into speculative investigation. The rest of the book consists of the texts and translations. I have followed current trends in publishing Syriac texts and have opted to use the earliest extant manuscript as the base text. I have made every effort to present the base text as it appears in the manuscript. The same may be said of the recorded variants. In the appendices I have included longer portions of added material from later witnesses, which could not reasonably be included in footnotes. In the case of one manuscript, which is an abridgment of the narrative, I have included the entire Syriac text with a translation. William Wright did not see much value in this text. Nevertheless, the History of John has been an academic gold mine for me over the last several years and will likely continue to be so for years to come.

LIST OF PLATES Plate I : Remains of Artemision in Ephesus (Selçuk, Turkey) with ruins of the Church of St. John on the hill behind it. ã Livius.org | Jona Lendering. Used with permission. Plate II: Remains of Artemision with Church of St. John on the hill behind it. ã Livius.org | Jona Lendering. Used with permission. Plate III: Theatre of Ephesus from the Arcadian road. ã Livius.org | Jona Lendering. Used with permission. Plate IV: View of the top most seat of theatre, the easternmost point of the complex. ã Livius.org | Jona Lendering. Used with permission. Plate V: BnF syr. 236. The name “Satan” is inverted. Courtesy of the Bibliothèque nationale de France. Plate VI : BnF syr. 236. Photo by the author. Courtesy of the Bibliothèque nationale de France. Plate VII : BnF syr. 235. Photo by the author. Courtesy of the Bibliothèque nationale de France. Plate VIII : Trichur, India, Chaldean Syrian Church, HMML Proj. Num. APSTCH THRI 00009 folios 168r to 180r. Photo courtesy of the Hill Museum & Manuscript Library, Saint John’s University, Minnesota, USA. Published with permission of the Chaldean Syrian Church. All rights reserved.

xv

xvi

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Plate IX: Manuscript E, fol. 169r with examples of word-length lacunae left by the copyist. Trichur, India, Chaldean Syrian Church, HMML Proj. Num. APSTCH THRI 00009 folios 168r to 180r. Photo courtesy of the Hill Museum & Manuscript Library, Saint John’s University, Minnesota, USA. Published with permission of the Chaldean Syrian Church. All rights reserved.

CHAPTER 1. HISTORY OF SCHOLARSHIP The study of Christian apocrypha has advanced our understanding of the late-antique Mediterranean world regarding the diversity of Christianity and its manifestations, but also of the social, political, and epistemological issues that Christians faced. As a subfield of the study of Christian apocrypha, however, those texts that originated in the Syriac language have received comparably less attention from scholars than their Greek and Latin counterparts. Despite the fact that Syriac apocrypha have been edited and in circulation since the nineteenth century, those interested in Christian apocrypha have generally overlooked Syriac sources.1 This is in part due to the fact that the study of Christian apocrypha has typically focused on their relationship to “canonical” texts. The further away the apocrypha are from the first two or three centuries of the common era, the less val-

1 The collections of apocrypha by Hennecke and Schneemelcher and by J.K. Elliot include the Acts of Thomas, which may have originated in Syriac. They both also include the Abgar-Jesus correspondence, but not the full narrative of the Doctrina Addai. To his credit, Hans-Josef Klauck mentions several of the Syriac versions of apocrypha, including the History of John, and he at least footnotes the Syriac versions of the Acts of Thekla. He does not mention the History of Philip or the Syriac versions of the Acts of Andrew and Mattathias.

1

2

THE HISTORY OF JOHN THE SON OF ZEBEDEE

ue they are assumed to have for purposes of comparison to New Testament sources.2 Regrettably, this tendency to overlook Syriac apocrypha has also been true of scholars of Syriac Christianity, to some extent.3 Some of the early pioneers of Syriac scholarship focused their efforts on attempting to reconstruct the origins of Christianity in the Syrian and Persian frontiers and often passed over sources they deemed to be purely fictional. Thankfully, more recent scholarship has begun to alter this trend, especially European scholarship which has led the way in this regard. 4 Broadly speaking, this book aims to join in this effort by (re)introducing an important narrative from the Syriac tradition into discussion about Syriac studies, Christian apocrypha, and late antique studies in general. The present work focuses on a text known as the History of John (other scholars have called it the “Syriac Acts of John”), although I have also included some other Syriac works dealing with the life of John the son of Zebedee in the appendices. The history of scholarship on this text may be separated into two broad fields of For a response to this trend, see the recent essay by Pierluigi Piovanelli, “Scriptural Trajectories Through Early Christianity, Late Antiquity, and Beyond”, pp. 95-110. 3 There is no entry for “apocrypha” in the Gorgias Encyclopedic Dictionary of the Syriac Heritage, although there is an entry for “Hagiography” and one for “Martyrs and persecutions.” They do include individual entries on the Doctrina Addai, the Acts of Mar Mari, and the Acts of Thomas. Though, see the essay by H.J.W. Drijvers, “Apocryphal Literature in the Cultural Milieu of Osrhoëne”, pp. 231-247. He does not mention the History of John. 4 See especially Muriel Debié, Christelle and Florence Jullien, and Alain Desreumaux, eds. Les apocryphes syriaques; Muriel Debié, “Les apocryphes et l’histoire en syriaque”, pp. 63-76. Ground-breaking studies on Syriac apocrypha continue to come out of Europe. See Desreumaux, Histoire du roi Abgar et de Jésus; Jullien and Jullien, Les Actes des Mar Mari. Flavia Ruani and Émilie Villey are currently working on a critical edition of the History of Philip for the CCSA series. On the general trends of North American scholarship on Apocrypha, see J.-M. Roessli, “North American Approaches to the Study of the Christian Apocrypha on the World Stage”, pp. 34-49. 2

CHAPTER ONE: HISTORY OF SCHOLARSHIP

3

inquiry. The first deals with the text itself and its origins as an original Syriac narrative. The second deals with the relationship of the History of John to other legends about John the son of Zebedee. The following survey will treat these two fields separately for the sake of organization.

T HE HISTORY OF JOHN AS A SYRIAC T EXT In 1871, British Orientalist William Wright published a collection of apocryphal acts of apostles in Syriac.5 The crown jewel of this collection—both from Wright’s own point of view and within the history of Syriac apocrypha scholarship—was a version of the Syriac Acts of Thomas, which became a focal point for scholarship for over a century afterward.6 The other texts in Wright’s collection have received far less attention by comparison. Most, in fact, appeared to be Syriac translations of already known Greek works, such as the Acts of Thekla and the Acts of Mattathias and Andrew. The first text in Wright’s volume was a work entitled in Syriac The History of John the Son of Zebedee. For his introductory comments he wrote: These Acts, which are obviously translated from the Greek, being of comparatively late date, and to all appearance destitute of any historical basis, are chiefly valuable from the linguistic point of view…The Greek original, however, is, so far as I am aware, unpublished, if indeed it be still extant. 7

Wright’s judgment about the usefulness of the History of John notwithstanding, the most intriguing observation he offered was his opinion about a Greek Vorlage. Upon reading the narrative, it is im5 William Wright, Apocryphal Acts of the Apostles. 6 The bibliography on the Acts of Thomas is immense. For quick reference, see the one compiled by Henry, Jonathan. “Acts of Thomas.” e-Clavis: Christian Apocrypha. Accessed 19 September 2018. http://www.nasscal.com/e-clavis-christian-apocrypha/acts-of-thomas/. 7 Wright, Apocryphal Acts, p. ix.

4

THE HISTORY OF JOHN THE SON OF ZEBEDEE

mediately clear that the History of John is quite distinct from the Greek Acts of John. The Syriac narrative begins at Pentecost where John is led by the Spirit of Holiness ($(‫ ܕ&'ܕ‬$#‫ )ܪܘ‬to Ephesus, which is described as the head of idolatry. John travels to Ephesus in Palestinian raiment and converts a few people along the way. He enters the city at the height of a festival and takes on a job as a bathkeeper under a man named Secundus, who becomes John's first convert in Ephesus. After a run-in with an adulterous youth named Menelaus, during which the youth is killed by an angel of the Lord, John comes to the attention of the local governor—and father of Menelaus. The governor, Tyrannus, is inclined to allow the mob to lynch John until John raises Menelaus back to life and the youth stops the mob by testifying to John’s legitimacy. Based on the testimony of Menelaus and his vision, Tyrannus and his entourage agree to hear John’s message. They are convinced and agree to abandon worship of the goddess Artemis. They make a baptistry in the theatre and John baptizes Tyrannus and the nobles of the city. The priests of Artemis retaliate by calling people to worship. John asks for a hut to be built for him on a hill overlooking the Temple of Artemis. When the priests inquire of the goddess how to respond to John, it is revealed that Artemis’ image is inhabited by a demon named Legion. The demon warns the priests that John’s Lord is more powerful than they are and recommends that the priests acquiesce to his teachings. The priests come to John and beg for baptism. After their conversion, Nero hears of these events and has John arrested. An angel of the Lord visits Nero and threatens him to release John. Out of fear, Nero orders John’s release. Peter and Paul come to Ephesus to see John and beg him to write his gospel. He writes it in an hour and gives it to the other Apostles. John lives out the rest of his life in peace and dies in his hut at the age of 120 years old. This story, while unique insofar as its Greek Vorlage was undetermined, was only interesting to Wright as an example of Syriac translation of Greek. As far as he was concerned, the History of John had not originated in Syriac and was simply an apocryphon that had been coopted by Syriac churches. Compared to the Acts of Thomas—whose origins in either Greek or Syriac have yet to be completely settled—this text was, for Wright, derivative and less worthy of at-

CHAPTER ONE: HISTORY OF SCHOLARSHIP

5

tention. This was, thankfully, not the final assessment of the narrative. Three decades after Wright published the History of John, R.H. Connolly devoted two essays to its contents, including one in which he argued against Wright that Syriac was, in fact, the original language of the narrative. 8 Connolly pointed to the affinities between certain Syriac expressions from third- and fourth-century Syriac literature (which was Wright’s proposed period of provenance for the History of John). I will briefly summarize them here.9 First, in ch. 1, the History of John refers to demons and devils as “children of the left hand” ($/.- ,+)̈). This symbolic representation of evil on the left hand and good on the right hand appears in the works of St. Ephrem the Syrian († 373), in particular, in the Hymns against Julian, which were written in his Edessene period (363-373 CE).10 Second, in three instances (chs. 2, 14, 18) John mentions that Christ “entered by the ear of the Virgin” (867‫ܘ‬6) ‫ ܕ‬$5‫ ܐܕ‬32 10‫)ܘ‬, an idea also echoed by Ephrem in his commentary on the Diatessaron. It also appears in the Revelation of the Magi, which only survives in Syriac and might be an original Syriac composition.11 Third, a favorite expression for the incarnation in the History of John is the symbolic notion that Christ “put on the body” (>==97‫ ܘ‬$)Y7 >=97‫ ܘ‬$)Y7 .$(‫ ܕ&'ܕ‬$#‫=ܘ‬7‫ ܘ‬.$(‫ ܕ&'ܕ‬$#‫=ܘ‬7‫ܘ‬ .$VKH& $#‫=ܘ‬7‫ܘ‬ ̇ ̇ .3@/0 Z#‫ ܪ‬$̣K=2 .3@/0 Z#‫ ܪ‬$̣K=2 ‫'ܢ܆‬D@//K‫&'ܪ‬ ̈ &‫̈'ܕ> ܘ‬S ‫ ̈ܗܘܝ‬3@J ̈ & 3K‫ ܕ‬8‫̇ܐܙܠ ܗܘ‬ ‫ ܗ̈ܘܝ‬3@J ̈ ‫ܗܘܢ‬6J& 1& :67‫̈'ܕ> ܬ‬S 67‫ ܬ‬3@7‫ܗ‬ 32 =97 :‫'̣ܬ‬C‫ ܗ‬86@2̈H& :$+C‫ ܗ‬86@2̈H& ̈ &‫ ܘ‬3@7‫ ܗ̈ܘܝ ܗ‬3@+0 ̈ ‫ܘ‬ .8̣6+KH2 86K[#‫ ܐ‬3@+J ̈ :\(‫ ܬ‬3@7‫ܗ‬ >‫'ܕ‬S \(̈‫ܬ‬ ̇ :3@/0 Z#‫ ܪ‬$K=2 86@5[#‫ܐ‬ 3K‫ ܕ‬8‫̇ܐܙܠ ̱ܗܘ‬ .‫'ܬ‬C̣‫ܗ‬ ̇ ‫ܗܘܢ‬6J& 1& ‫ ܐܙܠ‬.‫'ܢ‬D@//K‫&'ܪ‬ .8̣6+KH2 32 =97 1& 3K‫ ܕ‬8‫̱ܗܘ‬ =97 ‫ܗܘܢ‬6J̣S 8 ̣ 6+KH2 32 16 Catalog: Hermann Zotenberg, Manuscrits

orientaux, pp. 187-88.

26

THE HISTORY OF JOHN THE SON OF ZEBEDEE

“Praise to the Father and to the Son and to the Spirit of Holiness! Lord, have mercy on us!” And the sound of their outcry traveled outside of the city…

“Praise to the Father and to the Son and to the Spirit of Holiness! Lord, have mercy on us!” And the first three groups were crying out thus, while those other nine were crying out, “Lord, have mercy on us!” And the sound of their outcry traveled outside of the city…

“Praise to the Father and to the Son and to the Holy Spirit! Kyrie eleison!” And those first three groups were crying out thus, while those other nine groups were responding thus: “Kyrie eleison!” And the sound of their bellowing traveled outside of the city…

In this particular sequence, it is clear that B and C have been influenced by the same transmission, against A. Thus, although mss A and C belong to the “Eusebian” tradition, there is clearly some overlap in the transmission with the “non-Eusebian” tradition. The importance of ms C lies primarily in its additional material not found in mss A or B. First, Junod and Kaestli pointed out that the History of John lacked any connection between John the son of Zebedee and John the Revelator. They argued that this was probably due to the rejection of the Apocalypse by the early Syriac church. 17 This may be the case, but there are some places in the narrative that are reminiscent of Revelation. For example, the vision of Menelaus contains a number of similarities with the visions in the Apocalypse (see my notes in the translation). Further, in ch. 23 John speaks of a vision of a hand writing down the names of those who were baptized, a trope similar to the Book of Life in Revelation. These are subtle allusions, to be sure. In any case, the scribe of C also noticed this lack of connection with John’s authorship of the Apocalypse and inserts a brief statement about John’s exile to Patmos (fol. 141v). This is significant in that it shows a further development of the textual 17 Junod and Kaestli, Acta

Iohannis, pp. 712-13.

CHAPTER TWO: THE MANUSCRIPTS

27

tradition seeking to align this narrative more closely with other traditions about John the son of Zebedee. Second, ms C contains the story of John and the robber, part of the Virtutes Iohannis narrative, which is recorded by Eusebius (HE 3.23.6-19).18 Desreumaux recently discovered a more complete Syriac witness to this story that probably dates to the sixth century. Pending the results of Prof. Desreumaux's investigation, a comparison between these two versions needs to be made to determine any relationship between them.19 This important addition reveals an attempt to align the History of John directly to Eusebius. Moreover, Junod and Kaestli noted that the later portion of the History of John did not align well thematically with the rest of the narrative (particularly chs. 31-32).20 It is here that the John and the Robber story has been inserted, perhaps in order to even out this part of the story that seemed lacking. Third, there is a brief addition to the scene where John converts Secundus. In ch. 9 Secundus reveals that he has a blind son. On fol. 119v of ms C, there is an additional paragraph where Secundus' blind son is healed by John. The healing is also inserted into ms E, although in a different place in the section (see more below). The earlier text of A and B at the end of ch. 9 has Secundus ask John when he can become John’s disciples, to which John responds, “When he opens the eyes of his child so that he might be baptized.” It seems that the scribe of ms C was bothered by the fact that John does not heal Secundus’ blind son and was confused by this later statement. In order to smooth out the scene, he added a healing sequence for Junod and Kaestli, Acta Iohannis, pp. 799-803. The Greek version of this story was recently edited by Rick Brannan, “John and the Robber”, pp. 362367. 19 Prof. Desreumaux pointed out to me that ms Milan A 296 contains the continuation of Sinai Syr. 26. The connections between multiple Sinai mss and fragments in the Ambrosianus library have been cataloged by J.-B. Chabot, “Inventaire des fragments”, 37-54; Paul Géhin, “Manuscrits sinaïtiques disperses II”, 1-24; Brock, “Syriac on Sinai: the Main Connections”, 103-117. Milan A 296 also contains the Metastasis of John, which Wright translated in his volume from BL Add. 12,174. 20 Acta Iohannis, pp. 707-708. 18

28

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Secundus’ son. It is odd to think that mss A and B would miss this healing so it must be a later addition, either by the scribe of C or of his source. In terms of agreement between the witnesses, ms C tends to follow A and usually agrees with A against B where A and B disagree. Moreover, the attribution of authorship to Eusebius appears only in mss A and C which suggests that they belong to the same tradition of transmission. Therefore, mss A and C represent one tradition of the text and ms B represents another. There are places, however, where B and C share certain readings against A, as I showed earlier, suggesting that C was influenced by both transmission traditions. It must be concluded that C has been influenced by the nonEusebian tradition to some extent. There seems to have been a more conscious effort on the part of the scribe(s) of ms C to bring the History of John into conformity with the rest of Johannine tradition. The mention of exile to Patmos and the inclusion of the John and the robber story may have been edited into the narrative in order to provide better continuity with Eusebian traditions about John. These important differences aside, ms C also testifies to the remarkable stability of the text through the course of at least 600 years. Due to the length and importance of some of the additions of ms C, I have included them in the appendices.21 D. Paris, Bibliothèque nationale de France, Syr. 235; paper, 25.4 x 19.1 cm, 341 fols., 2 cols., 13th cent.: fols. 1r-3r.

Manuscript D is unfortunately very fragmentary. It appears to date to the thirteenth century, and was repaired in 1292. Zotenberg seems to have been unaware that it contained a copy of the History of John when he catalogued it.22 It is the first text in the manuscript and the majority At the time of editing, Prof. Desreumaux has not published his findings on the Syriac Virtutes Iohannis versions. Out of respect for Prof. Desreumaux’s work on this, I have delayed any comparison between the Milan text (which he provided for me) and ms C’s version. My own tentative observation is that they are two different translations of the story. 22 Zotenberg, Manuscrits orientaux, p. 185-187. In his description of BnF Syr. 236, Zotenberg cites Wright and acknowledges the copy of the History 21

CHAPTER TWO: THE MANUSCRIPTS

29

of it is missing, with only half of two folios extant along with the final paragraph and colophon on folio 3r. It was written in two columns and I have estimated that the original length would have been about 15 folios.23 The cololphon confirms that it was a copy of the History of John and what remains of the narrative begins in ch. 29. What extant differences can be verified between this witness and the others are inconsequential and few conclusions can be drawn about the relationships between them, as a result. Because of this, I have placed ms D as its own tradition.

݀ . 10‫ ܘ‬.$AD@/H# ‫ܗ‬H.0‫ ܘܐ‬.$̣C=;‫ܕܗܘ‬ .$)‫ ܐ‬ZV) .$J&̇ HC 3)‫ܙ‬ ‫ ܘ̇ܗܝ‬3K‫ܬ‬a‫ )=> ̇ܗܝ ܕܬ‬ZV) .$(‫ ܕ&'ܕ‬$#‫ ܪܘ‬ZV) 6̣7‫ܕܬ‬ 3KHK‫ ܗ‬.$̣@2̈ 32 b/̣- HC‫ܘ‬ .>̣a'# 86N̈5 TV97‫ܐ‬

$̣VKH& ‫ ̣&=ܒ‬3KHK‫ܗ‬ T(‫ ܪ‬10 ‫ܗ‬HK‫ ܐ‬Z-‫ܘ‬ ‫ܗ‬H.0‫ ܘܐ‬.$;=;‫ܕܗܘ‬ .$)̣‫ ܐ‬ZV) .T7 =2̣‫ܘܐ‬ .$@̈2 32̣ ̇b̤/- HC‫ܘ‬ .>a'#̤ ‫̈ܘܗܝ‬6N5̣ TV97‫̣̇ܐ‬

Briquel-Chatonnet, Desreumaux, and Thekeparampil, “Découverte d’un manuscrit très important”, pp. 589-590. 26 The contents of the manuscript include: the Book of the Pearl; the Book of the Bee; history of the blessed saints; the History of Philip in Carthage; history of a demon who came to penitence; history of a disciple; history of John bar Malke; history of the Virgin; history of John the Baptist; the Acts of Peter; the Acts of Paul; the History of John; the Acts of Matthew and Andrew; a short treatise on Andrew only; a short treatise on James the son of Zebedee; the Acts of Thomas. 27 cf. Aelius Theon, Progymnasmata 61.30-64.25; Quintillian, Institutio Oratoria 10.3-5. 28 As I stated in Chapter One, Junod and Kaestli surmised the same for the scribe of the Arabic version edited by Agnes Smith Lewis. 25

CHAPTER TWO: THE MANUSCRIPTS Then the holy one approached and set his hand on the governor’s head and baptized him one time while crying out, “In the name of the Father,” and the second time, “in the name of the Son,” and the third time, “in the name of the Spirit of Holiness.” And when he came up out of the water, he clothed him (in) white garments.

31

Then the holy one approached and set his hand on the governor’s head and baptized him and said to him, “In the name of the Father.” And when he came up out of the water, he clothed him (in) his white garments

This is a strange variant for several reasons. First, I have not been able to find a reference to baptism only in the name of the Father, so it seems unlikely that this passage is some kind of doctrinal statement by the scribe. Second, even if this was a doctrinal statement, in other places in the manuscript the scribe uses the Trinitarian formula, so that would seem to suggest that this was an error—perhaps his source was missing the next sequence and so the scribe moved on. This is unlikely, however, because the next clause picks up right where it does in the other versions, with Tyrannus coming up out of the water. Moreover, baptism into the Trinity is a standard formula. Even if the rest of the formula was missing, it is odd that a scribe would not simply fill in the rest of it from memory. I must conclude that this was an intentional editing of this particular episode. An explanation may be found in the response given by Theodore of Mopsuestia to the particular formula used in the other versions of the text (see below for the specific quotation). Theodore rejects the separation of the three members of the Trinity in the baptismal formula, because, he says, this suggests that they are separate beings. Rather, he says that a priest should baptize “in the name of the Father, the Son, and the Spirit of Holiness.” It is plausible that the scribe of E knew of such an argument and was also uncomfortable with the particular phrasing. At the same time, he replaces it with an equally peculiar formula that I have not been able to find elsewhere. Curious passages like this raise questions about how ms E fits into the transmission history of the narrative. Where E preserves the original content of the History of John, it tends to follow ms C,

32

THE HISTORY OF JOHN THE SON OF ZEBEDEE

where C diverges from A. For example, the healing of Secundus’ son found in ms C also appears in E, but not in A or B. Further, the addition to ch. 27 I mentioned above also occurs in E. At the same time, E contains no trace of the major additions included in ms C, so it is unlikely that E is a direct translation of C. Moreover, ms E does not attribute the narrative to Eusebius, so I have placed it outside of the Eusebian tradition, despite its overlap with C. Based on the fact that this is an abbreviated version of the narrative, more work is needed to compare it to the abbreviated Arabic version edited by Agnes Smith Lewis. Because it differs quite substantially from other witnesses in certain places, I have provided the entire Syriac text and translation in the appendix. F. Rome, Vatican Syr. 597; paper, 32 x 22 cm, 225 fols., 1 col., 17th cent., fol. 71r.

This fragment is from a Vatican manuscript from around the 17th century.29 Only one partial folio is preserved. Based on the single folio, it is clear that it preserves the same version of the History of John as ms E, so it is a paraphrase. The incipit line consists of the phrase 1A2 ‫'ܢ‬G@̈(‫ܪ‬ ‫ ܕܐܢ‬which appears in ch. 27 of ms E (see Appendix B). It differs in some small aspects to ms E and I have recorded the differences in the apparatus of the text of E in the Appendix. The hand is quite similar to that of ms E and the two may come from around the same time period.

WITNESSES LOST OR UNACCOUNTED FOR Three other Syriac witnesses may be mentioned that either have not survived or for which I was unable to collect any data. Urmia 10330 and Seert 6431 both contained narratives entitled “The History of Catalog: Arnold van Lantschoot, Inventaire des manuscrits syriaques des fonds Vatican (490-631), p. 128-131. 30 K.O. Sarau and William A. Shedd. Catalogue of Syriac Manuscripts in the Library of the Museum Association of Oroomiah College, p. 19; James F. Coakley, “Manuscripts for Sale: Urmia, 1890-2”, 3-17. 31 Addai Scher, Catalogue des manuscrits syriaques et arabes, conservés dans la Bibliothèque épiscopale de Séert (Kurdistan), p. 47. Alain Desreumaux suggested to me that this may not be a witness to the History of John, but is, 29

CHAPTER TWO: THE MANUSCRIPTS

33

John” but unfortunately, they have been lost and we can no longer tell if they contained the same narrative as the other witnesses. I have provided as much background as possible on these witnesses in my earlier essay. A third possible witness may be among the manuscripts of the Church of the Mother of God in Diyarbakir, Turkey. The former patriarch of the Syrian Orthodox Church, Aphram Barsoum, included this in a catalog of the church’s library and indicated it was dated to 1198. 32 The manuscript has not been edited and I have not been able to acquire access to it prior to publishing this book. The title of the text is ‫ܝ‬H)‫ )= ܙ‬3+#'K‫ ܕ‬86@J( ‫ ܬ‬which seems to match the known titles of other witnesses and may include a version of the History of John.

LINES OF TRANSMISSION I have argued for several conclusions about the transmission of the surviving witnesses. Given the variety of differences between them, we cannot conclusively say that any of the extant manuscripts was directly dependent upon another one. Rather than speak of copying or dependency, I prefer to identify traditions of the text. There are two basic traditions of the History of John that have been transmitted down to us. The first tradition (‫ )ܐ‬attributed authorship to Eusebius of Caesarea, as testified by mss A and C. Another tradition survives that did not include this attribution and is therefore a “nonEusebian” tradition (‫)ܒ‬, as testified by mss B and E. Since it is difficult to conclude anything about ms D, I have placed it in a separate tradition (‫)ܓ‬, while acknowledging that it may belong to either the Eusebian or non-Eusebian traditions. From the source (the “original text”), therefore, we may understand the lines of transmission of the three traditions as I have placed them in figure 1. 33 in fact, a copy of the “History of John the Holy Apostle.” This library collection was studied by William F. Macomber, “New Finds of Syriac Manuscripts in the Middle East”, p. 479. Macomber’s investigation leaves open the possibility that some of these manuscripts may be rediscovered. 32 Makhṭūṭāt Āmid wa-Mārdīn, p. 84, no 41. 33 Figure from Lollar, “Survey of the Manuscripts”, p. 131.

34

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Figure 1: Transmission of Manuscripts

OTHER VERSIONS The History of John was translated into Arabic and Armenian. The Arabic survives in at least two manuscripts. One was edited by Agnes Smith Lewis from St. Catherine’s monastery at Mt. Sinai.34 The second comes from the 18th century and currently resides at St. Mark’s Monastery in Jerusalem.35 The Armenian version survives in one manuscript, to my knowledge, and has never been edited.36 I have not been able to examine all these versions and work remains to be done on editing and comparing them to one another and to the Syriac versions. I intimated earlier that the Arabic version edited by Agnes Smith Lewis is also an abridged version of the narrative, though to a lesser extent than ms E. Lewis suggested it may have relied on an earlier, shorter version of the Syriac text than those preserved in the earliest extant witnesses. This is possible, though, as I stated earlier, there were other abridged versions of the History of John, as is clear Mount Sinai, St. Catherine’s Monastery, Arab. 539, fols. 96v–106v (dated to 1579). See Agnes Smith Lewis, Acta Mythologica Apostolorum. Smith Lewis suggested that the Arabic version may represent an earlier version of the legend than either Syriac witness used by Wright, but no study has been done to address her hypothesis. 35 St. Mark’s Monastery 38* (B). It has been digitized by HMML as SMMJ 00199B fols. 22v-33r. The Garshuni Arabic is written in two columns. 36 Louis Leloir, “Rapports entre les versions arménienne et syriaque des Actes apocryphes des Apôtres,” pp. 137–48. 34

CHAPTER TWO: THE MANUSCRIPTS

35

from mss E and F. This does not completely discredit Lewis’ hypothesis, however, thus more work is needed to compare the translations to the Syriac witnesses.

CHAPTER 3. PROVENANCE, DATE, AUTHORSHIP In his preface, William Wright says almost nothing about the provenance, date, and authorship of the History of John. Subsequent scholarship has typically echoed Wright’s silence in this regard.1 Wright did, however, offer a date around which he thought the narrative had to have been composed and his theory was based on one statement in the text. In ch. 30 John prays, “let the peoples of the earth hear that the city of Ephesus was the first in your gospel before all cities and became a second sister to Urhai of the Parthians.” The reference to “Urhai of the Parthians” is, of course, a reference to Edessa, which had claimed to be the first city to convert to Christianity at the hands of the apostle Addai in the Doctrina Addai.2 The History of John never mentions the name Addai, but Wright understood the statement in ch. 30 to refer to the Abgar legend, of which the Doctrina Addai became the official Syriac narrative. The earliest extant version of this legend comes from Eusebius (HE 1.13) so Wright concluded that the History of John—which, as we have seen, Robert Murray, Symbols of Church and Kingdom, p. 37 says that the History of John was an original Syriac composition and “is probably from the fifth century.” He does not specify reasons for thinking this. 2 A fragmentary version of the Doctrina Addai from B.L. Add. 14,644 was edited by William Cureton, Ancient Syriac Documents. The full version, from the St. Petersburg ms, was first edited by George Phillips, The Doctrine of Addai, the Apostle. More recent versions include George Howard, The Teaching of Addai; Alain Desreumaux, Histoire du roi Abgar et de Jésus; Martin Illert, Doctrina Addai; Monica Casadei, Didascalia di Addai. 1

37

38

THE HISTORY OF JOHN THE SON OF ZEBEDEE

is attributed to Eusebius in at least two manuscripts—must have been composed after Eusebius’ history had become known, “or about the middle of the fourth century.”3 The earliest material evidence comes from the late fifth century, so the narrative must date prior to the composition of ms A. In terms of narrowing down a more precise range of dates, I think Wright was correct in linking the History of John with the Doctrina Addai. Additionally, Wright was correct in isolating the statement about Urhai of the Parthians for determining the provenance.

PROVENANCE Given the mention of Edessa in ch. 30, it is difficult to conclude that the History of John originated anywhere else. The Abgar legend was a source of civic and quasi-nationalistic pride for Edessenes and the statement that Ephesus—an important ecclesiastical center for Christian tradition—was a "second sister" to Edessa (meaning Edessa was the first city to convert to Christianity) is undoubtedly a concession to the legitimacy and authenticity of the Abgar story.4 Moreover, Alain Desreumaux points out that this statement is meant to establish “un parallèle entre Édesse, avec sa Doctrine d’Addaï et son portrait image du Christ, et Éphèse, avec sa Doctrine de Jean et sa croix, signe du Christ.”5 There is another, more subtle allusion to the Abgar legend in the History of John—perhaps to the Doctrina Addai specifically— that Wright and others have overlooked. In ch. 13 after John resurrects Menelaus, the governor's son, the young man proclaims what he witnessed in his temporary death. He recalls a Revelation-esque scene where John and a company of “twelve people” are joined by a company of seventy-two (later repeated as seventy). The twelve are obviously the Disciples of Jesus while the seventy-two are those apos3 Wright, Apocryphal

Acts of Apostles, lix. On the influence of the legend on Christian thought and culture in Edessa and beyond, see Sidney H. Griffith, “The Doctrina Addai as a Paradigm”, pp. 269-292; Muriel Debié, “Syriac Historiography and Identity Formation”, pp. 93-114. 5 Alain Desreumaux, “Les apocryphes apostoliques”, p. 82. 4

CHAPTER THREE: PROVENANCE, DATE, AUTHORSHIP

39

tles Jesus sends out in Luke 10. In the Doctrina Addai, Addai is said to be one of those seventy-two (DA 7).6 The reference to the seventy-two suggests that the author of the History of John was aware of the Addai version of the Abgar legend. Again, such an allusion makes the most sense in the environs of Edessa. While I am aware of recent tendencies to ascribe every early Syriac text to Edessa, I find it to be the most plausible place of origin. We have already established, based on the work of Connolly, that the History of John was not a copy of a Greek text, as Wright initially assumed, but was an original Syriac work. Of course, Edessa was by no means the only place where a Syriac text could have been composed in the fourth/fifth century. However, as we have seen, Connolly made a list of linguistic and idiomatic parallels between the History of John and fourth-century writers such as Ephrem and Aphrahat, the former having spent the last ten years of his life in Edessa (I will say more about these parallels below). Taking all of this into account, Edessa is the most plausible location of provenance for the History of John.

DATE If the History of John was written in Edessa, when was it written? Wright merely specified that it was from “the middle of the fourth century.” The terminus ante quem must be the editing of ms A as our earliest material evidence of the narrative. While we cannot definitively assign the History of John to an exact date, there are some clues that may help to narrow the possibilities. These include: 1) its relationship to the development of the Abgar legend; 2) its relationship to the writings and legacy of Ephrem the Syrian; 3) the primitive nature of the baptismal formula; and 4) the survey of the geography of Ephesus and the knowledge of the cult of Artemis within the narrative. It is best to address each of these issues in turn.

6 Eusebius calls him Thaddaeus and also says he was one of the seventy (HE 1.13.4).

40

THE HISTORY OF JOHN THE SON OF ZEBEDEE

The History of John and the Abgar Legend

In 384, the pilgrim Egeria visited Edessa as part of her tour around biblical sites in the East.7 She tells of her interest in the Apostle Thomas and appears to know of traditions connecting Thomas to Edessa specifically.8 During her tour of the city, she is also treated to hearing the letters of Abgar and Jesus read aloud and fantastic stories of their power recounted. It is important to note that Egeria never mentions the name Addai or Thaddaeus. Both the Doctrina Addai and Eusebius, however, mention the role of Thomas in commissioning one of the seventy (-two). Andrew Palmer surmises that an “original version” of the legend featured only Thomas evangelizing Edessa which “continued to be known and believed in Edessa until at least the time of Egeria (AD 384).”9 The silence of Egeria’s travelogue concerning Addai may indicate that the name had yet to be connected to the legend by the 380s.10 H.J.W. Drijvers argued convincingly that the name Addai came to be associated with the Abgar legend in response to (Nicene) Her travelogue survives in only one incomplete Latin ms. See the edition by John Wilkinson, Egeria’s Travels. Her time in Edessa begins in ch. 19. On the date of her arrival in Edessa, see the convincing argument by Paul Devos, “La Date du Voyage d’Égérie”, pp. 165-194. She appears to have been in Edessa in 383/4. This would mean that the unnamed bishop who takes her on tour would have been Eulogius, who had been exiled by Valens as part of a pro-Arian policy in 373 (Theodoret, Eccl. Hist. 4.15; Socrates, Eccl. Hist. 4.18; Sozomen, Eccl. Hist. 6.18). Eulogius returned to Edessa in 378. See the argument made for Eulogius by Andrew Palmer, “King Abgar of Edessa, Eusebius, and Constantine”, pp. 3-30. 8 19.2-3: “As soon as we arrived, we went straight to the church and martyrium of holy Thomas; there we had our usual prayers and everything which was our custom in holy places. And we read also from the writings of holy Thomas himself. The church there is large and beautiful, and built in the new way – just right, in fact, to be a house of God.” All translations come from Wilkinson’s edition. 9 Palmer, “King Abgar of Edessa, Eusebius, and Constantine,” p. 29. 10 To be sure, Egeria is selective about what she writes and may have not found Addai as interesting or worthy of reverence as Thomas. She is primarily interested in Biblical figures, so Addai’s absence from the canonical writings may have influenced her decisions in this regard. 7

CHAPTER THREE: PROVENANCE, DATE, AUTHORSHIP

41

Christian rivalries with Manichaeans, who revered a disciple of Mani’s named Addai/Adda.11 If the name Addai appeared in the legend after Egeria, then all texts referring to that name specifically in conjunction with Edessa’s mythical evangelization would have to have been composed during or after the 380s. This would include the Doctrina Addai, the Martyrdom of Sharbel, and the Teaching of the Apostles.12 Interestingly, the History of John does not mention the name Addai/Thaddaeus either, but only the seventy-two/seventy. Placing the seventy-two alongside the twelve in the vision of Menelaus was likely an attempt to create continuity between the two groups of apostles in terms of authority and legitimacy. That is, by appearing alongside the twelve disciples in the vision, the author of the History of John claimed that the seventy-two—of whom Addai/Thaddaeus was a representative—were among the legitimate, authoritative successors of Jesus Christ. Moreover, the mention of the seventy-two along with the reference to “Urhai of the Parthians” establishes a clear connection between Edessa and the early missions of the apostles sent directly by Jesus (both the twelve and the seventy-two). Wright was correct, then, that the History of John must have been composed after Eusebius’ Ecclesiastical History had been written. This would mean that the Eusebius’ history serves as a terminus post quem and ms A as a terminus ante quem, so sometime between the mid-fourth century and the late fifth century. The author was aware of the Abgar legend, but it is unclear whether or not he knew the Syriac version in the Doctrina Addai. It may be significant that 11 H.J.W. Drijvers, “Addai und Mani”, pp. 171-85; see also Alain Desreumaux, “La figure du roi Abgar d’Édesse”, pp. 31-45. 12 All three of these texts appear together in ms B.L. Add. 14,644. The ms dates to the 6th century and has clearly been edited to serve as a quasihistorical dossier of Edessa’s Christian origins. It may be that the name Addai has been inserted by the editors of the manuscript for the sake of continuity. Each of these texts has been explored in their own right, but they have not been satisfactorily studied as parts of a single manuscript with a particular goal of documenting Edessa’s Christian history. The nearest attempt has been by Sebastian Brock, “Eusebius and Syriac Christianity”, pp. 212-234.

42

THE HISTORY OF JOHN THE SON OF ZEBEDEE

both the History of John and the Doctrina Addai appear in the St. Petersburg manuscript together. At least one editor in the fifth century understood these texts as belonging together in what essentially amounts to an ecclesiastical history composed entirely of apocryphal narratives.13 Both texts share affinities in vocabulary, in turns of phrases, and in their negative outlooks toward sacrificial religions and Jews. Both narratives claim that their material comes from official archives (in Edessa and the imperial archives of Nero, see the end of ch. 3), and both interestingly portray the nobility of the city (Syr. $+)a‫)ܪܘ‬. Moreover, both texts share a similar theological outlook and both quote the Diatessaron. How much of this overlap is due to their origins of composition and how much is due to possible scribal editing in ms A is not entirely clear. While we cannot rule out the potential for a scribe to edit texts in order to create a synthesis between them, it is plausible that these two narratives were composed within the same literary, theological, and social milieu as one another—perhaps even by the same group. The most recent arguments for the date of the Doctrina Addai have focused on the career of Rabbula, who was bishop between 411/2435/6.14 This is plausible given Rabbula’s apparently violent campaign against other religious groups in Edessa that were not under his banner of “orthodoxy.”15 Given that one of the central themes in the History of John is the dismantling of a local “pagan” cult at the hands of a (Nicene) Christian apostle, the tenure of Rabbula may be a plausible period during which it, too, was composed. The extant texts in the manuscript include: the Doctrina Addai, the Doctrine of Peter, the History of John, the Invention of the Cross, the Martyrdom of Judas Kyriakos, the Seven Sleepers of Ephesus, the Life of Gregory, and the Life of Basil. 14 See Jan Willem Drijvers, “The Protonike Legend, the Doctrina Addai and Bishop Rabbula of Edessa”, pp. 298-315; Griffith, “Doctrina Addai as a Paradigm”; Jeanne-Nicole Saint-Laurent, Missionary Stories and the Formation of the Syriac Churches, pp. 47-49. On Rabbula, see Blum, Rabbula von Edessa; Robert R. Phenix, and Cornelia B. Horn, The Rabbula Corpus. 15 Susan Ashbrook Harvey, “Rabbula of Edessa (d. 435/6)”, p. 348. See also H.J.W. Drijvers, “The Man of God of Edessa, Bishop Rabbula, and the Urban Poor”, pp. 235-248. 13

CHAPTER THREE: PROVENANCE, DATE, AUTHORSHIP

43

Other scholars have proposed somewhat the opposite, that the Doctrina Addai was targeted against Rabbula and his policies.16 There are, indeed, some issues with these texts related to Rabbula. Both narratives make use of the Diatessaron version of the Syriac Gospels. It is unclear if the Diatessaron predates the Old Syriac Gospels, but it is certain that the Diatessaron was popular during the fourth century, since Ephrem used it and even wrote a commentary on it. 17 According to the Life of Rabbula, the hagiographical account of his life, Rabbula ordered a new translation of the four separate Gospels based on those in use by Cyril of Alexandria.18 These translations were thought at one time to have been the Peshitta Gospels, which would later be reworked by Thomas of Harkel (the so-called Harklean edition)19 in the sixth century and again by Philoxenus of Mabbug (the so-called Philoxenian edition).20 This view has been problematized in recent years, but the idea that Rabbula would commission some type of new translation of the Gospels is plausible. The Doctrina Addai specifically mentions the reading of the Diatessaron in church (DA 71) and Connolly has argued that the History of John uses the Diatessaron for its Gospel quotations. 21 16 Michael Kohlbacher, “Rabbula in Edessa, pp. 233-274; Phenix and Horn, The Rabbula Corpus, pp. liv-lviii. 17 For the Old Syriac Gospels see F.C. Burkitt, Evangelion da-Mepharreshe. For Ephrem’s commentary, see Carmel McCarthy, Saint Ephrem’s Commentary on Tatian’s Diatessaron. 18 L.W. Barnard, “The Origins and Emergence of the Church in Edessa”, pp. 161-175. See also Matthew Black, “Rabbula of Edessa and the Peshitta”. 19 See Barbara Aland, “Die philoxenianisch-harklensische Übersetzungstradition”, pp. 321-383; Sebastian P. Brock, “The Resolution of the Philoxenian/Harklean Problem”, pp. 325-343; Andreas Karl Juckel, “Towards a Critical Edition of the Harklean Gospels”, pp. 209-215. 20 Sebastian P. Brock, “The Syriac Euthalian Material and the Philoxenian Version of the NT”, pp. 120-130; J. Edward Walters, “The Philoxenian Gospels”, pp. 177-249. 21 R.H. Connolly, “The Diatessaron in the Syriac Acts of John”, pp. 571-581. Scholarship on the Diatessaron has progressed since Connolly wrote his essays. Robert Murray, “Reconstructing the Diatessaron”, pp. 43-49; W.L. Peterson, Tatian’s Diatessaron; Peterson, “The Diatessaron of Tatian”, pp. 77-96. For general introductions to the Gospels in Syriac see Sebastian P.

44

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Phenix and Horn state that advocating for the use of the Diatessaron “is consistent with the hypothesis that the Doctrina Addai was composed in order to defend the ancient traditions of the see of Edessa that Rabbula sought to replace with those of the church in Antioch.”22 Canon 43 of the “Commandments and Admonitions for the Priests and the Children of the Covenant” attributed to Rabbula explicitly orders priests and deacons to only read from the “separate gospels” ($([P2‫@'ܢ ܕ‬/H# 8‫ܬ‬65Y7) and has the following exchange: 84 Vita

17. All translations come from Amar’s edition. a list of the disciples of Ephrem in all the ancient sources, see Outtier, “Saint Éphrem,” p. 10. 85 For

CHAPTER THREE: PROVENANCE, DATE, AUTHORSHIP

67

‘Woman, I see you, that you are a woman advanced in years. What is this image you are worshiping?’ Then she said to him, ‘Do you not know, young man, what you see? This is our Lady and her image is come down from heaven. And she provides for all flesh.’ Now, the Holy virgin, John, youthful in his body and excelling beyond the whole circles of his brothers, became angry with her and said, ‘Be silent, old woman, whose mind has grown weak by sacrifices of unclean things! Do not preach to me about the daughter of Satan!’ But she bent down and filled her hands with dust and pebbles and threw it in his eyes. And he left and departed from there.

This is the only speaking role given to a woman in the entire History of John and it is quite negative. Ultimately, the old woman is portrayed as an obstacle attempting to prohibit John from entering the city and destroying the cult of Artemis. She is represented as acting out of place: a pagan woman speaking boldly to the “holy virgin, John, youthful in his body and excelling beyond the whole circles of his brothers.” The interaction ends badly with the woman throwing dirt in John’s face, after which John departs and enters the city through a different gate. By comparison, when Ephrem first arrives at Edessa in Vita 11, he has a similar encounter with a woman that ends slightly less disparagingly toward women. Ephrem is standing at the Daisan river outside the city watching the women washing clothes. One woman stares intently at Ephrem, to his immense discomfort, and he chastises her for it: He became angry with her and said: ‘Woman, are you not ashamed? Stare at the earth; do not stare insolently (at me)!’ The woman answered him and said, ‘O man, it is appropriate for you to stare at the earth, for you were taken from it. But it is not inappropriate if I stare at you because in the beginning I was taken from you.’ When blessed Mar Ephrem heard this woman’s statement he was astounded and thought to himself: ‘If the

68

THE HISTORY OF JOHN THE SON OF ZEBEDEE women of this city are this wise, then how wise must the men here be?’86

The two scenes are comparable. Both happen as the main characters are about to enter the city where the story will take place; both involve a conversation with a woman where, at least initially in the case of Ephrem, she is represented as acting in an inappropriate manner; both depict the heroes chastising the women for their behavior. In Ephrem’s case, he comes to regret his chastisement when the woman provides a worthy retort. In John’s case, there is nothing redeemable about the woman at all. It is also significant that both heroes are depicted as outsiders who are entering a foreign city. John’s foreignness is emphasized in several places in the History of John (cf. chs. 3, 6, 9). In Vita 10, Ephrem flees Nisibis and goes to Amida with the other refugees, which is corroborated by historians.87 According to the Vita, Ephrem stayed in Amida for a year before moving on to Edessa. In Vita 13, Ephrem encountered a monk who inquired where Ephrem was from and why he appeared to socialize with non-Christians. In both legendary accounts, then, we find a foreign saint arriving at a strange city and encountering an obstacle in the form of a woman at the main gate. Working at the Bathhouse (History of John 6 || Vita 12)

One of the more striking connections between the History of John and the Life of Ephrem is the heroes’ employment at bathhouses when they first enter the city. The primary reason that this overlap is significant is that John’s employment at the bathhouse does not appear in the earlier traditions of the Acts of John. It appears again in the Acts of John by Ps.-Prochorus, as we have already seen. Thus, the History of John is our earliest extant source for this particular tradi86 This comes from ms V in Amar’s edition. The episode occurs in Sozomen HE 3.16 and Theodoret HE 1.4. The older version, ms P, is lacking Ephrem’s command that the woman look away, but preserves her reply that he should. 87 John Malalas, Chron. 13.27; Chronicon ad AD 724, CSCO 6, p. 133; Chronicon Ps.-Dionysianum, CSCO 91, p. 179.

CHAPTER THREE: PROVENANCE, DATE, AUTHORSHIP

69

tion about John. John’s employment comes right after he enters the city: And when he entered the gate of Ephesus, he looked to the right side and he saw there a bathhouse, a certain building for the washing of the body and he turned toward there and, see, (there was) a man (who was) the bathkeeper whose name was Secundus. And Holy John spoke with him and said to him in the language of his country, “I say to you, man, do you permit that a foreigner work with you?” And Secundus, the bathkeeper, said to him, “How much do you collect daily?” Holy John said to him, “Whatever you wish that you should give, give it.” And he made an agreement with him for a hundred shemone each day and took him on so that he might serve in his craft with him. And he was gathering wood for those kindling the (fire of) the bathhouse, and was at it forty days while receiving his wage day by day. (History of John ch. 6)

John needs work, apparently, and he turns to a local bathhouse to find it. Secundus, the bathkeeper, ends up being John’s first convert in Ephesus. This employment opportunity is clearly foreshadowing the baptism scenes that will dominate the History of John further on. John employs himself at an establishment “for the washing of the body” that will ultimately prepare him to give people a different sort of washing later on. This is also the place where John will do his first teaching and preaching of the gospel to Secundus. Ephrem, by comparison, has a similar experience when he first arrives at Edessa in Vita 12. When he entered the city he decided to do day labor and to work and support himself by manual labor since he had no other trade with which to make a living. He went to someone who was a bath attendant and worked with him for a short time. At that time, the city was predominantly pagan. The holy one never

70

THE HISTORY OF JOHN THE SON OF ZEBEDEE stopped teaching and showing them the way of truth whenever he was not engaged in his work.88

Like John, Ephrem begins working at a bath and evidently engages in preaching and teaching in his spare time. Both texts emphasize the need for the heroes to make a living in their spare time as they work to defeat the $P+#̈ in their respective cities. The same term for bathhouse, $+/), is used in both cases.89 There was a bathhouse located next to the “Church of St. John” in Edessa, but Segal concluded that the church, which was dedicated in the late fifth century, was dedicated to John the Baptist, not John the son of Zebedee.90 These examples show that the portrait of John and the portrait of Ephrem overlapped to some degree (see Table 3). It is impossible to know when and to what extent the earliest oral traditions of the Vita Ephraemi took shape.91 Since some of the material in them matches the historical portrait (as far as it can be put together), and since we know some Westerners, like Jerome and Epiphanius, had evidently already heard things about Ephrem within a few decades of his death, it is not unthinkable that the early kernels of this oral tradition began forming in the early part of the fifth century, right around the same time that the History of John was composed. The author of the History of John appears to have 1) understood the distinct Syrian monastic terminology; 2) had pro-Nicene allegiances; 3) revered Ephrem the Syrian as a leader and (possibly) as From ms V. Manuscript P lacks any statement about Ephrem lacking a trade and says “he preached and debated with them from scripture whenever he had the opportunity.” 89 Manuscript E uses the alternative term $+) 90 Segal, Edessa, the ‘Blessed City’, pp. 122, 184. In certain traditions Thaddaeus, one of the seventy, was born in Edessa, but travelled to Jerusalem where he was baptized by John the Baptist. He then returned to Edessa and became associated with the Abgar legend as told in Eusebius. 91 Although some nineteenth and early twentieth century scholars believed the Vita traditions were compiled shortly after Ephrem’s death in 373, Outtier, “Saint Éphrem,” p. 19 shows that this dating cannot be maintained for all parts of the tradition. 88

CHAPTER THREE: PROVENANCE, DATE, AUTHORSHIP

71

a monastic figure; and 4) had some knowledge of Ephesus’ topography and the workings of the cult of Artemis, as we saw in the last section. All this together suggest that the author was probably a monastic living in the environs of Edessa who had links within the proNicene community. Table 3: Ephrem the Syrian and John the Son of Zebedee Ephrem is a foreigner John is a foreigner ($@+DC‫;ܐ‬ ($@+DC‫ ;ܐ‬Vita 13) traveling ch. 9) traveling to Ephesus to Edessa. Ephrem confronts a woman outside the Edessene gate (Vita 11)

John confronts a woman outside the Ephesian gate (ch. 4)

Ephrem gains employment at a bathhouse ($+/); Vita 12)

John gains employment at a bathhouse (ch. 6)

Ephrem has a restricted diet of bread and water (Vita 23)

John has a restricted diet of bread and water (ch. 3)

Ephrem is said to devote himself to battling heresies (E@-a‫ )ܐ‬in Edessa (Vita 18; 19; 30; 38)

John devotes himself to baẗ tling pagans ($P+#) in Ephesus (chs. 5; 25-30)

Ephrem is credited with extinguishing all heresies (E@-a‫)ܐ‬ from Edessa (Vita 38)

John is credited with extinguishing all paganism (8‫'ܬ‬P+#) from Ephesus and making it a “second sister to Urhai (Edessa) of the Parthians” (ch. 30)

After he finishes his battle against heretics, Ephrem retires to the mountainside outside the city, where he dies (Vita 38, 42)

After John finishes converting Ephesus, he retires to his hut (86/A2) on the hill above the former temple of Artemis, where he dies (chs. 31-32)

72

THE HISTORY OF JOHN THE SON OF ZEBEDEE

CONCLUSION William Wright concluded that the History of John came from the middle of the fourth century. This was probably too early, but he certainly put subsequent scholars on the right track when he pointed out connections between the History of John and the Doctrina Addai. Based on these connections and other internal aspects of the narrative, I have made the case that the History of John originated in Edessa in the early decades of the fifth century. It was probably written by a monk of the same religious ilk as those who produced the Doctrina Addai. Later copyists understood the connections between these two narratives insofar as they included them in the same manuscript detailing the early history of Christianity in Edessa. It is worth considering one possible situation that brings all of the pieces of provenance, date, and authorship together. In 431, the (first) Council of Ephesus took place in which Cyril of Alexandria denounced Nestorius of Constantinople.92 The context of the emergent Christological controversy may be helpful for understanding the production of the History of John, especially in considering conflicts that arose in Edessa specifically. Cyril convened the Council of Ephesus on June 22, 431. There was already some controversy about the synod since Cyril began discussing the condemnation of Nestorius’ teachings before the arrival of a group of Eastern bishops, headed by John of Antioch, who made up a large support base for Nestorius. As I mentioned earlier, Rabbula became a fierce supporter of Cyril’s against Nestorius. At the same time, Hiba (Ibas), a leader in the “School of the Persians” in Edessa was a driving force for translating the works of Theodore of Mopsuestia—Nestorius’ teacher. 93 This project put Hiba into direct conflict with Rabbula and appears to have split the church in Edessa. It is important to remember that there may be some traces of the “Antiochene” theology defended by Theodore in the History of John. Moreover, Hiba attended the Council of Ephesus in 431, mean92 See W.H.C. Frend, The

Rise of the Miaphysite Movement.

93 See Van Rompay, “Hiba Ibas (d. 457)”, pp.195-196. See also the treat-

ments in Robert Doran, Stewards of the Poor; Rammelt, Ibas von Edessa.

CHAPTER THREE: PROVENANCE, DATE, AUTHORSHIP

73

ing he—and possibly an entourage of monks and priests—had visited Ephesus and would have had a chance to become familiar with its environs.94 If we attribute the composition of the History of John to supporters of Hiba—perhaps to monks in the School of the Persians—then we may be able to explain many of the aspects we have described above, including the references to the Doctrina Addai, the reverence for Ephrem—who was one of the founders of the School of the Persians in Edessa—, and the familiarity with Ephesus. This would mean that the History of John belongs to the first decades of the fifth century, but belonged to the faction of Christians in support of Hiba and the teachings of Theodore of Mopsuestia, rather than in support of Rabbula.

94 E. Schwartz, Acta Conciliorum Oecumenicorum, vol 2.1.3, pp. 32-35. For a translation of the “Letter to Mari,” see Doran, Stewards of the Poor, pp. 169173.

CHAPTER 4. TEXTS AND TRANSLATIONS I have reproduced the text of ms A, the earliest extant version, as the main text. The variants between ms A and the other witnesses I have provided in the apparatus with the exception of ms E in total. Since it is a paraphrase, it would be cumbersome to record every instance of variation. Because of its importance to the traditions of the History of John, however, I have provided the entire version of ms E in the appendices. There the reader will also find the texts and translations for the major added portions from ms C. This includes the brief description of John’s exile to Patmos and the version of John and the Robber. The chapter breakdown is my own and is loosely based on how William Wright understood the sense units within the text. He did not include any official chapter breaks in his edition, so mine are the first to ever be assigned to the text. For the sake of referencing, I have included the corresponding page numbers from Wright’s edition in parenthesis throughout. In places where the crucifix appears (†) I have either edited the base text due to a corruption (e.g., homoioteleuton), or I have had to rely on one of the other witnesses due to a lacuna in ms A. It will be recalled that A has a missing folio, for which I have supplied readings from B as the base text. The translation aims at a dynamic equivalency rather than a literal rending of the Syriac. I have incorporated gender-inclusive pronouns where the referent is general or ambiguous. The reader should note that this includes the use of “they” for the third person singular in some places. I have opted for translating historical present verbs in the past tense. Regarding names, I have used traditional English renderings of Biblical figures, such as “Simon Cephas” rather than 75

76

THE HISTORY OF JOHN THE SON OF ZEBEDEE

“Shemon”, and “James” for “Jacob”. I have transliterated the Syriac title mār and rendered the Syriac qadišā as the equivalent of the Greek ἅγιος, a “saint.” For specialized terms and places where I have gone against Wright’s original translation I have provided rationale in the footnotes. I have used Latin abbreviations for the Syriac apparatus. For the translation I have provided some notes where necessary and I have also incorporated Wright’s observations where they are interesting or apropos. Additionally, I have noted biblical references, particularly when they are obvious allusions/paraphrases, or direct quotations. The use of the Gospels in the narrative is particularly of interest, though I have made no serious attempt here to determine which Gospels translation seems to be behind the references. More work on these quotations needs to be done. Finally, the notes are not exhaustive and are meant to be supplementary in nature rather than commentary. I provide some references to primary and secondary literature. Hopefully these references will aid the reader in understanding better the many fascinating aspects of this charming narrative about one of early Christianity’s most significant founding figures.

CHAPTER FOUR: TEXTS AND TRANSLATIONS Abbreviations

add. c. homoiotel. inc. init. invert. man. alt. man. prim. mg. om. parab. pl. s. semp. sup.

additus/ta cum per homoioteleuton inceptus initialis invertit/unt manus altera manus prima (in) margine omittit, omittunt parablepsis pluralis sine semper super

77

The History of John the Son of Zebedee

The history of John the son of Zebedee, who fell upon the breast of the Lord Jesus at the supper and said, “Lord, who will betray you?” This history concerning Saint John was written by Eusebius of Caesarea, who found it in a Greek book, and it was translated into Syriac when he learned about his way of life and his birth and his sojourning in the city of Ephesus, after the ascension of our Lord into heaven.1 1 After the ascension of our Lord into heaven—when the days of Pentecost were completed and the Paraclete2 came to the upper room3 and all of the disciples were full of the Spirit of Holiness4 and each one of them began speaking in tongues5—after some days, there was a desire, being full of the Spirit of Holiness, that they should go forth (and) proclaim and announce the truth of the Single One, 6 the Word (of) God for the great hearing of the faith for all peoples who are under heaven. After Simon Cephas finished his speech,7 all of them said one to another, “Now that our Lord Jesus has fulfilled all these things which are right for our weak race,

aimed at Manichaeans in Edessa at the time. 3 Jn 14:25; 15:26 4 %$‫ܕ‬#"‫ ܕ‬%(‫ ܪܘ‬is a distinct form of the title. Later Syriac writers conformed to the Greek title with %+*)" %(‫ܪܘ‬. 5 Acts 2:6 6 %*)-,* an important ascetic term for Syriac Christians. I follow Griffith’s translation of “Single One” rather than “OnlyBegotten”. See “Asceticism in the Church of Syria”, p. 225. 7 Acts 2:14-36

1 The title in ms A is distinct from

the titles in other witnesses. Only here is it claimed that Eusebius translated the story from Greek into Syriac. The title in ms B is similar in some aspects to the title in the Acts of John by Ps. Prochorus: Πράξεις τοῦ ἁγίου ἀποστόλου καὶ εὐαγγελιστοῦ Ἰωάννου τοῦ θεολόγου, συγγράφοντος τοῦ αὐτοῦ µαθητοῦ Προχόρου. 2 Manichaeans claimed that Mani was the Paraclete. It is possible that the use of the word here is

78

‫)ܝ‬4‫ ܙ‬54 32(#*‫ ܕ‬10-/$‫ܬ‬ ‫ܥ‬#+* ‫ܢ‬5@‫̣;= >= ()*? ܕ‬:‫ ̇ܗܘ ܕ‬.‫)ܝ‬4‫ ܙ‬54 32(#*‫ ܕ‬10-/$‫ܬ‬ 3*‫ ܕ‬%40I@ .HG FE+@ #2̣@ ‫ܝ‬5@‫ ܕ‬5@̣‫ ܘܐ‬.1̇0-C+,4 .32(#* %+*)" => .%̇*5O" N-ML‫ܘ‬KG .J̣‫ ܗܕ‬10-/$‫ܬ‬ SE* )R .0*K*‫ܪ‬#L 0̣Q+P̣‫ ܘܐܬ‬.%-:#* %40I4 ?̇,I$‫ܕܐ‬ NOPK4‫ܗ ܕ‬5C/@ =>‫ ܘ‬.‫)̇ܗ‬G#@ =>‫ܗ ܘ‬54‫>= ܕܘ‬ .1%-C+G ‫ܢ‬5@‫? ܕ‬QG#L ‫ܪ‬04 3@ .1̇02*)@ ̇ 10@̈#* #-E@‫) ܐܬ‬R :%-C+G 3 ‫ܢ‬5@‫? ܕ‬QG#L 2‫ܪ‬04 3@ 1 %,̈-E$ #-E@‫ ܘܐ̣ܬ‬:10-E/G %UE"5P 1̣‫ ܘܐܬ‬:%UL#QU2P‫ܕ‬ )( )( =R 3+G 3+E4 ‫ ܗܘܘ‬3-EEC@‫ ܘ‬:4%$‫ܕ‬#"‫ ܕ‬%(‫ܘ‬54 ‫?ܘܢ‬ER )R(†) 6.(†)%2-4‫ ܨ‬1‫ ܗ̣ܘ‬.51̣0@̈#* ‫ܪ‬04 3@ 3*)*‫ ܗ‬.‫?ܘ̣ܢ‬2@ ‫ܪܗ‬5$ .‫ܘ̇ܢ‬5MȮ:‫ܙܘܢ ܘ‬5I: ‫ܢ‬#Q;̣:‫ ܕ‬8 .%̇$‫ܕ‬#"‫ ܕ‬7%(‫ ܪܘ‬3-E@̣ .1̇‫ܬ‬#2C*‫ ܕܗ‬%4‫ ܪ‬%/C+CG 9 .1̇?G‫ ܐ‬10E@ %*)-,*‫ܕ‬ ̈ > ‫?ܘܢ‬EIG ‫ܢ‬#/C$ 3*‫ ܕ‬FE$̇‫ ܕ‬3@ .%-C$ 0-(‫ ܕܬ‬%CC %$‫ ܗ‬.),G )( ‫?ܘܢ‬G#R ‫ܘ )ܗ( ܗܘܘ‬5@‫ ܐ‬.‫ܗ̣ܝ‬#E@̈ %PKR 3O2XG 3"̈‫ ܕܙܕ‬11 3-E*‫ ܐ‬10 3*?G#R :‫ܥ‬#+* ‫ܢ‬5@ WEC$‫ܕ‬ 32-40R 1?G‫) ܐ‬-4 ‫ܬܘܒ‬ ^-ܼM(‫ ܕ‬32(#* ‫ܝ‬5@‫ܗ ܕ‬0-/$‫ܬ‬ 3 2 (#* ‫ܝ‬5@ ‫ܗܘ‬5CG ‫ܢ‬5@ :‫)ܝ‬4‫ ܙ‬54 %UOEX:‫ܐܘ‬ #-EC+CG ‫ܬܝ‬#E-,CG ‫>)ܪ‬ :3-@‫ ܐ‬H2-4‫ܨ‬ 2 B add. 3*‫ܕ‬ 3 BC add. ‫ܥ‬#+* || C add. %,-+@ 4 C: %+*)" %(‫ܘ‬54 5 C add. ‫ܢ‬#:‫ܗ‬ 6 AC: homoiotel. )( )( =IG ‫?ܘܢ‬2@ 7 B: %(‫ܘ‬54 8 C: %+*)" 9 B: 1?G‫ܕܐ‬ 10 C: 3*?ER

1 C Inc.

%,-̣E$ 32(#*‫ ܕ‬10-̣>‫ܬܘܒ ܬܘ‬ => 1‫̣;= ܗ̣ܘ‬:‫)ܝ܆ ܗ̇ܘ ܕ‬4̣‫ ܙ‬54 10-C +̇,̣4 ‫ܥ‬#+* ‫ܢ‬5@‫̇()*? ܕ‬ ̇ :FẸ+@ #2@ ‫ܝ‬5@‫ ܕ‬:5@̣‫ܘܐ‬ => .10-̣/$‫ ܬ‬J‫ ܗܕ‬%M*̣0R %UO-̣EX:‫ܐܘ‬ 3 2 (# * ‫ܪ‬04 3@ .%*5Ọ" ‫ܣ‬#M-̣L‫ܘ‬KG .%-C̣+G ‫ܢ‬5@‫? ܕ‬QG#̣L

B Inc.

.%C-(‫ ܘܪ‬%+*)"‫ ܕ‬:10-/$‫ܬ‬ :%UOEX:‫ ܐܘ‬32(#* ‫ܝ‬5@ )C>‫ ܘܐ‬.)CG‫ ܘܬ‬.=E@̇‫ܕ‬ ‫ܥ‬#+* .‫ܢ‬5@‫ ܕ‬.1‫ܬ‬#:‫)ܪ‬/C4 .‫ܣ‬#OPK4 :%,-+@ ‫܀‬102*)@ E Inc.

11 B om.

79

80

THE HISTORY OF JOHN THE SON OF ZEBEDEE

it is right also for us to act out with diligence everything that he commanded us. He told us, as he was taken up from us into heaven, when he blessed us, ‘Go forth, teach, and baptize in the name of the Father and the Son and the Spirit of Holiness.1 All who believe and are baptized will live.’2And even we, brothers, it is right for us to toil and work in all of the inhabitable world, and go around in the countries and to declare and teach all of those who, in worship of idols and in libations of demons, kneel before images and falling down worship accursed devils, the children of the left hand.3 And let us set up for ourselves a labor and let the light shine in the midst of the ear4 which the evil one has blinded, and let the father of falsehood be shattered under all of our feet.” Then, when these words had been spoken between the blessed assembly of apostleship, they separated from each other in body, each of them being full of the Spirit of Holiness, who came forth from the Father and came upon them, just as the Beloved Son had promised them. Then each one of them went to a country and region as he was charged by grace.5 2 And it happened that when this holy virgin,6 being John the son of Zebedee, went forth, grace accompanied him by the Spirit of Holiness that it might lead him to the country of the Ephesians, where the primacy and legacy of idol worship was flourishing. And when he had separated and gone forth from Jerusalem, he set

1 Mt 28:19-20

4 As Wright points out, we would

2 Mk 16:16

expect “eye” here, but all the manuscripts have “ear”. 5 Wright adds “(of God)”. 6 Lewis’ Arabic version as well as ms E omit reference to John’s virginity.

An expression used by Ephrem especially in the Hymns Against Julian, 1.2, 7, 4. 3

CHAPTER FOUR: TEXTS AND TRANSLATIONS

81

‫= @)ܡ‬R 1̣‫ܬ‬#U-;,4 ‫ܪ‬#/O:‫ ܕ‬2 .3G̣ ‫ ܙܕܩ ܐܦ‬.1%̣E-,@ )R ‫ܬܢ‬#G 3@ %-C+G bG0Ȯ@ )R 5 3G 1‫ ܗܘ‬4 5@̣‫ ܐ‬3.‫)ܢ‬Q̇P‫ܕ‬ J̣54‫ ܘ‬%4‫ ܐ‬F+4 6.‫)̣ܘ‬C>‫)ܘ ܘܐ‬CG‫ ܬ‬#"#P‫ ܕ‬.3G̣ ‫ܟ‬5M@̇ 3*‫ ܕ‬32( ‫ ܐܦ‬.8%-(̇ )̣Ċ>‫ ܘ‬3C*?@̇‫ܠ ܕ‬#R 7.%$‫ܕ‬#"‫ ܕ‬%(‫ܘܪܘ‬ ‫ܟ‬5R0̣:‫ ܘ‬.11 =-4‫̇? ܬ‬G#I4 10‫̣ܚ‬#E;:‫ ܘ‬91KẸ:‫ ܕ‬3G ‫ ܙܕܩ‬.Ẉ(̇‫ܐ‬ .J̇hR0P‫ ܕ‬1‫)ܬ‬XO4‫ ܕ‬3-E*‫ ܐ‬12 =IG ‫܇‬SE:̇‫ ܘ‬5̣MO:‫ ܘ‬1̇‫ܘܬ‬f‫ܬ‬K4 1 #*̈)G14 ‫)̣ܘ‬XL #Ẹ;:‫ ܘ‬#R5̣4 13%;̈-Ei ‫ ")ܡ‬J‫ܕ‬K̈$‫ ܕ‬%-"̈#24‫ܘ‬ #X4 J‫ܗܪ‬#: j:):‫ ܘ‬.%̣EC> 3G 15%@̣5:‫ ܘ‬.%ECL W24̈ %U-̈G ‫̇ܗ‬#4‫ ܐ‬16 b(0+:‫ ܘ‬.%̣+-̣4 ?̇-CL‫ ܕ‬J)*̇‫ ܐ‬10/C+@ =E@‫ ܐܬ‬%E@̈ 3*‫ ܕ‬3-G‫) ܗ‬R17 .3G#R‫ ܕ‬%Eif 0-(‫ ܬ‬1̣‫ܬ‬#Ei‫ܕܕ‬ )R .hX;4 J‫ ̈()ܕ‬3@ #$5̣P .1̣‫ܬ‬#,-E$‫ ܕ‬%I*54 %+2R 180-24 b;̣: %4‫ ܐ‬3@‫ ̇ܗܘ ܕ‬.%̇$‫ܕ‬#"‫ ܕ‬%(‫?ܘܢ ܪܘ‬2@ )( =R %Ẹ@ ‫ ܐ̣ܙܠ‬.%M-M( J54 ‫?ܘܢ‬G ‫ܘܕܝ‬0$‫ ܕܐ‬H*‫ ܐ‬.‫ܬܗܘ̇ܢ‬#G 1‫ܘܐ̣ܬ‬ H*‫ ܐ‬191̣0-2P‫ ܘ‬J‫ܬܪ‬KG .‫?ܘ̣ܢ‬2@ )( )( =R 3*‫ܕ‬ .1‫ܬ‬#M-k 3@ 20=/̣i‫ܕܐܬ‬ 32(#* ‫ܘܗܝ‬0*‫ ܕܐ‬:22%G‫ܘ‬04 %+*)" %:‫ ܗ‬b;̣: 21)R‫ ܕ‬1‫ ܘܗ̣ܘ‬2 .24%$‫ܕ‬#"‫ )ܘ( ܕ‬%(‫ܘ‬54 1̣‫ܬ‬#M-k ?G 230*#G‫ ܐ̣ܬ‬.‫)̣ܝ‬4‫ ܙ‬54 ?̇:)"#P‫̇? ܘ‬$‫ ܕܪ‬%I*‫ ܐ‬.%̇-ÖP‫ ܕܐ‬J‫ܬܪ‬KG 25‫ܗ‬54̇‫ܕܬܕ‬ FL .27F̣E$‫ ܐܪ‬3@ b;̣:‫ܫ ܘ‬5P̣ )R‫ ܘ‬.1‫ ܗܘ‬26j*l̇: 1‫ܘܬ‬5R0P‫ܕ‬

1‫ܬ‬#+:‫ܕܐ‬ 3EP‫ ܐ‬3G ‫ܙܕܩ‬ 3 C: 3G )QP‫ܕ‬ 1 C add.

15 B om.

2 C:

16 C add.

4 C om.

5-i || C add. 3*‫ܕ‬ %CC̈> ‫?ܘܢ‬EIG 7 C: %+*)" 8 C add. 3C*?@ %G‫= ܕ‬R‫ܘ‬ ^-(0@ 9 C: 1‫ܬ‬K:‫ܕ‬ 10 B: jE; ̣ :‫ܘ‬ 11 C =-4‫ܬܐ‬ 12 BC: ‫? ܘܢ‬EIG ̈ 13 B om. %;-Ei ‫")ܡ‬ 14 B: ‫)ܘ‬XL‫ ܘ‬%R54 5 B add.

6 C add.

‫ܐܦ‬ 3ER‫ܕ‬ 18 C: 02-4 19 C: 10-2;G‫ܘ‬ 20 C: ?E/i‫ܕܐܬ‬ 21 C: )R 3*‫ ܕ‬1‫ܗܘ‬ 22 B: %+*)" %G‫ܘ‬04 1‫ ܗܘ‬b;: 23 B: 04?*‫ܐܬ‬ 24 B om. %(‫ܘ‬54 1 ̣ ‫ܬ‬# M - k %$‫ܕ‬#"‫ || ܕ‬C: %+*)" 25 B: ?E4‫ܕܬܘ‬ 26 B: ‫ܚ‬l: 27 B: FE$‫ || ܐܘܪ‬C: F-E$‫ܐܘܪ‬ 17 C:

82

THE HISTORY OF JOHN THE SON OF ZEBEDEE

his face so that he might go to Ephesus. And on the third day after he had set out going on the journey, he took a cross of wood and he set it toward the East and he bent his knee and was praying. And he said, “Oh, Lord Jesus, now that your promise is fulfilled and that we all have received from your fullness, grant to the crown of your disciples that wherever, O Lord, they are recounting your birth from the Virgin and your conduct among human beings and your passion on the cross and your death and your entry in the midst of the grave, and your resurrection after three days and your ascension to your Father in heaven,1 let the weak race of humankind be strengthened, which the evil one deceived in its childhood and he took captive and corrupted them so that they serve idols and sacrifice to demons and worship stones that have no sense. Yes, Lord, hear and answer me. Let the demons and the legions of Satan cry out everywhere that one of us preaches your gospel. And let the entire apostolic assembly be enriched by the sound of your praise which resounds in every place. Let the devils tremble from the voices resounding in the midst of your Church. And remember your Church, which you have purchased with your precious blood which your Father gave, so that by it all creation might be pardoned. “You, O Lord, are light from light2 and because it pleased you, in love of your Father, you walked on the earth and you brought your greatness into subjection so that you might raise us up from humiliation into which

1 Lewis’ Arabic diverges here and picks back up at the end of the prayer.

2 A direct line from the Nicene Creed. cf. OdeSol 36.3.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

83

b;̣:‫ܪ ܕ‬04 3@ :10G‫ ܕܬ‬%@#-4‫ ܘ‬.1 NOPKG ‫ܙܠ‬K:‫? ܕ‬P‫ܨܘ‬5P ?CL‫ ܘ‬.%̣O-"‫ ܕ‬%M-G‫ ܨ‬1‫) ܗܘ‬-(‫ ܐ‬:%(‫ܘܪ‬K4 3 ‫ܙܠ‬K:‫ ܕ‬1‫ܗܘ‬ .5 5@̇‫ ܘܐ‬41̣‫ ܗܘ‬%Gl@̇‫ ܘ‬%̇R‫ܪ‬#4 FL‫ ܘ‬.%,:)@ =M"#G 1‫ܗܘ‬ 32( 7‫ܬܟ‬#-E@ 3@‫ ܘ‬:6 H*‫ܘܕ‬#$ WE@0$̇‫ ܕܐ‬%$‫ ܗ‬.‫̣ܥ‬#+* ‫ܝ‬5@ ̇ *)-C̈G‫ ܕܬ‬%E-EIG ?G ‫ ܗܒ‬.3ṂO: 8 3G#R ‫ܝ‬5@ %I*‫ ܐ‬9 =R‫ ܕ‬.H :%+:‫ܐ‬ ̱ W24̈ 0-4‫ ܕ‬HIP‫ ܘܗܘ‬:10G‫ܘ‬04 3@‫)ܟ ܕ‬E* 10 3*5R)@‫ܕ‬ :J5M" #XG‫ ܕ‬HE/@‫ ܘ‬12 ‫ܬܟ‬#@‫ ܘ‬:%;-"o4‫ ܕ‬11H+(‫ܘ‬ ‫ܟ‬#4‫ܬ ܐ‬#G‫ ܕ‬HQG#L‫ ܘ‬:3-@̈#* 10G0G‫ܟ ܕ‬0C-̣"‫ܘ‬ ‫ ̇ܗܘ‬.141̇‫ܬ‬#+:‫ ܕܐ‬%E-,@ %O2i ‫ܪܪ‬0+: 13 .%̣-C+G ‫ܢ‬#,E;:‫ ܕ‬16 ‫ܢ‬#:‫ ܐ‬W/k‫ ܘܐ‬%Ṃ$‫ ܘ‬.%̇+-̣4 15 =Ị: ‫ܘܬܗ‬5M+4‫ܕ‬ %G‫ ܕ‬%PK̈IG ‫)ܘܢ‬XO:‫ ܘ‬.J̇‫ܕ‬K̈+G ‫ܢ‬#,4̇):‫ ܘ‬.J̇hR0;G J‫ܕ‬K̈$ ‫ܢ‬#EE-:̇ .W2-2>‫ ܘ‬18p̣C ̣ $ ‫̈ܝ‬5@ 17 3̇*‫ ܐ‬.10+i‫ܪ‬ .‫ܙ‬5I@ ‫ܬܟ‬5ML 32@ 19 )(‫ ܕ‬%I*‫= ܐ‬R .%̇2UL‫ܗܝ ܕ‬#:#̈-XG‫ܘ‬ (‫ )ܙ‬21HEG‫ ܕܗܘ‬%E" 3@ .1̇‫ܬ‬#,-E$‫ ܕ‬20%+2R ?ER ‫ܪ‬0/:‫ܘ‬ ̇ ‫ܕܪ‬ ̈ 2@ 1#*̈‫ܢ ܕ‬#/*‫ܬܙ‬0:̇ 22 .%R‫= ܕܘ‬I4 F> 23 3-C> ‫ ܕܪ‬% EQ ̇.J5-Q* H@)4 250-2̣"‫ ̇ܗܝ ܕ‬24 ‫ >)ܬܟ‬5R‫ ܘܐ̣ܬܕ‬.‫ >)ܬܟ‬#X4 ̇ ER 10*54 %O(‫̇? ܬܬ‬4‫ܟ ܕ‬#4‫̇? ܐ‬4?*‫ܕ‬ 27 ‫ ܗܘ‬0:‫ ܐ‬26 .? ̣ .‫ܟ‬ ̣ #4‫? ܕܐ‬4#,4 HG 5;̣$‫ ܕ‬28 =>‫ ܘ‬.J‫ܗܪ‬#: 3@‫ ܕ‬J‫ܗܪ‬#: ‫ܝ‬5@ ̇ ‫ܬܟ ܕܬ‬#4‫ ܪ‬0*0(‫ ܘܬ‬%>‫ܪ‬K4 0IG‫ܗ‬ .%̇E;$ 3@ 3-E> ̣ ̣ 2

‫ܣ‬#OPKG || E Inc. ‫ܪ‬04 3@ et add. b;: )R 3 B om. 1‫ ܗܘ‬et add. J‫ܕ‬5:‫ܕ‬

?EI: ‫?ܘܢ‬EIG || C om. 17 B: ‫ܐܢ‬ 18 C: W2/C$ 19 B: )( =R‫ܕ‬ 20 B: ?ER %+2R ̈ ‫ܕܬ‬ 21 B: ‫ܟ‬0,M$ 22 C add. J‫ܘܐܬܪ‬ 23 B: H-C>f‫ ܕ‬%E" ̇ *5R‫ܘܐܬܕ‬ 24 B: ‫)ܬܟ‬/G ? ̇ 25 B: ‫ܗ‬0-2"‫ܕ‬ ̇ ER 26 C: 10*54 ? 27 B add. 5-i 28 C add. 3*‫ܕ‬

1 C:

15 C:

2 B om.

16 B add.

4 B om.

5 C add. %+*)"‫? ܕ‬E*‫ ܕ‬1‫ܬ‬#G‫ܨ‬ %,-E$ 32(#* 6 C: HE*‫ ܕ‬%*‫ܕ‬#$ 7 B add. %$‫ܗ‬ 8 C: 3ER 9 C: =I4 10 B: 3*hR‫ܕ‬0@‫ܕ‬ ̇ 11 C add. ‫ܗܘ‬ 12 C add. 3*‫ܕ‬ 13 C: %-C+G‫ ܕ‬H(#E$ ‫ܬ‬#G‫ܕ‬ 14 B: ‫ܬܢ‬#+:‫ܕܐ‬

84

THE HISTORY OF JOHN THE SON OF ZEBEDEE

the slayer of humanity has brought us down by means of his jealousy. And you have spoken and we have listened with our ears of flesh, ‘I and my Father are one,’1 and ‘whoever sees me sees the Father.’2 And with this confidence, O Lord, my youth petitions you that you might hear my prayer. For even I am confident that I have received the Spirit of Holiness with my companions and from it, see, I have obtained and am full. And everything I am asking your Father in your name, he is about to give me and nothing is too difficult for one of those who believes in you,3 but whatever they ask for they will receive.4 Yes, O Lord, grant to me that I may rest5 in your gospel and may prosper in every truth, because I speak the truth, that you are the one who is from creation, the Word that came forth from the Father; and you also appeared to the world in the body— which is from Adam—from the Virgin Mary, she who was preserved in her virginity.6 And there was not a time when the Father was without you or you without Him.7 And you laid the foundations of the world, first of all, but your mercy inclined you and you entered the ear of the Virgin.8 And you resided in her nine months and went forth from her and you were in the world, in contempt and feebleness. And you chose us from the world so that the world might live by means of our preaching. Now then,9 O Lord, I go to this country which your heavenly Grace has shown me. Let them turn and be instructed and be baptized in your name and the name of the Father who sent you. And let them receive your Spirit of Holiness, who has come forth from your Father10 and, see, dwells in us. Let the

1 Jn 10:30 2 Jn 14:9 3 Jer 32:17 4 Mt 7:7 5 Or “commence”. The dot may indicate the pa’el. But see ms C. 6 The idea of Mary’s perpetual virginity is as early as the Protevangelium of James (2nd c.). Ephrem speaks of it, as do Aphrahat and, later, Jacob of Serug. See Brock, Mary in Syriac Tradition; Paniker, “Mar Jacob of Serug on the Virginity of St. Mary.” 7 This could be a “Miaphysite” statement, which could indicate

that the text was written during the early period of the Christological controversy, perhaps under Rabbula. See above pp. 66-67. 8 A common idea in Syriac writings. The “Word” of God enters the ear of Mary, thus she conceives. A very similar phrasing appears in Ephrem as well as in the Revelation of the Magi. It may go back as early as the Protevangelium of James. See Landau, Revelation of the Magi, p. 141, n. 221. 9 Lewis’ Arabic picks up here. 10 See the Nicene Creed.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

85

32/C$‫ܬ ܘ‬5@̣‫ ܐ‬1 0:‫ ܘܐ‬.?CO( )-4 %+:‫= ܐ‬U" ‫ܢ‬0(‫ܕܐ‬ 1o(̣ 1̣o(̣ WG‫ ܕ‬3@̇‫ ܘ‬.32( )( Ẉ4‫ ܘܐ‬%:‫ ܕܐ‬.J̣5O4‫ ܕ‬3-:‫̈ܕ‬K4 ‫ܬ̣ܝ‬#-Ek HG %O-;@ .3‫̣ܝ‬5@ %2ER‫ ܬܘ‬%:?4‫ ܘ‬.%4KG %(‫ ܪܘ‬40EM"̇‫ ܕ‬.%̣:‫= ܐ‬-R‫ ܬ‬5-i %:‫ ܐܦ ܐ‬.‫ܬܝ‬#G‫ ܨ‬pC ̣ $‫ܕܬ‬ ‫= @)ܡ‬R‫ ܘ‬5 .0-E@̇‫ ܘ‬0̣-2"̇ 1‫̇? ܗ‬2@‫ ܘ‬.‫ܝ‬hM( F> %$‫ܕ‬#"‫ܕ‬ ),G 3O(̇ %G ‫ ܘ@)ܡ‬.WG ‫ *̇?ܒ‬H ̣ C+4 ‫ܟ‬#4KG %:‫ܠ ܐ‬K$̇‫ܕ‬ 8 3*‫ ܐ‬.7 3- MO: 3-GK$ ̣ ̇ ‫ ܕ‬6%@ =R‫ ܘ‬.H4 3-2C*?@‫ ܕ‬3-E*‫ ܐ‬3@ =U@ .10J‫ܪ‬5$ ?EI4 jG‫ܟ ܘܐܨ‬ ̣ ‫ܬ‬5MO4 9J5$̇‫ ܕܐ‬WG ‫̈ܝ ܗܒ‬5@ 3@‫ ܕ‬10E@ 0-$54 3@‫ ̣ܗܘ ܕ‬0:‫ ܕܐ‬.%:‫= ܐ‬EC@ J‫ܪ‬5$‫ܕ‬ ̇ 3@‫ ܕ‬J5X;4 %CE/G ?G 0*o(‫ ܘܐܦ ܐ̣ܬ‬.0Q̣;: %4‫ܐ‬ .‫ܬ̇ܗ‬#G‫ܘ‬0M4 13J5-U:‫ ܕ‬J)*‫ ̇ܐ‬.Ḟ*5@ 1210G‫ܘ‬04 3@ .11‫ܐܕ̇ܡ‬ ‫ ܐܘ‬.Ḣ*)/E4 3@ %4‫ ܐ‬1‫ܘܗܝ ̄ܗܘ‬0*‫ܝ ܕܐ‬0@‫ )ܚ( ܐ‬0-G‫ܘ‬ ?̇-L̈‫ܐ‬0$ 0C̣L 3-@‫ܕ‬#QG 3@ 0:‫ ܘܐ‬.14‫)ܘܗܝ‬/E4 3@ 0:‫ܐ‬ .1̣0G‫ܘ‬04‫̇? ܕ‬:‫ ܐܕ‬3@ 0Ẹ>‫ ܘ‬.H ̣ -C̣(f ‫ܟ‬#2R‫ ܘܐܪ‬.%>‫ܕܐܪ‬ ̇.%CE/4 0*‫ ܘܗ̣ܘ‬.?̇2@ 0Q̣;:‫ ܘ‬.%/$‫ ܬ‬%(h* ?̇4 0*5$‫ܘ‬ %,̣:‫ ܕ‬.%̇CE> 3@ ‫ܢ‬0-Ṃi‫ ܘ‬.151‫ܪܘܬ‬#>o4‫ ܘ‬1‫ܬ‬#U-+4 ?G‫ ܕ‬%:‫ ܗ‬J‫ܬܪ‬KG 17‫ ̇ܐܙܠ‬.‫̣ܝ‬5@ 16 3*‫ ܕ‬%$‫ ܗ‬.‫ܘܙܘܬܢ‬5I4 %CE> 20 ‫)ܘܢ‬CG‫ܬ‬0:‫ ܘ‬19 ‫ܢ‬ ̇ #2P0̣:‫ ܘ‬.1̣0-2-̇C$ ‫ܬܟ‬#M-k 18W:‫ܬ‬5-(‫ܐ‬ ̣ ‫ܢ‬#EMQ̇:‫ ܘ‬.H,E$‫ ܕ‬%4‫ ܕܐ‬%C+4‫ ܘ‬21 H ̣ C+4 ‫)ܘ̇ܢ‬C/:‫ܘ‬ .34 J5$̣ 1‫ ܘܗ‬b;̣: ‫ܟ‬#4‫ ܐ‬3@‫ ܕ‬23%2*‫ ܐ‬22 .%̇$‫ܕ‬#"‫ ܕ‬H(‫ܪܘ‬ 2

‫ܝ‬5@ 32/C$‫ ܕ‬%CR‫ܐ‬ 3 BC: %2ER‫ ܝ ܬܘ‬5@ || C add. J5*5$ ̇ 4 C: 0EM"‫ܗܘ ܕ‬ 5 C: 0EE@‫ܘ‬ 6 C: ‫)ܡ‬CER‫ܘ‬ 7 C add. H2@ 8 B: ‫ܐܢ‬ 9 C: J5$‫ܐ‬ 10 B: ‫ܪܟ‬5$ 11 B: 0*K:5O4 sub. J5X;4 ‫ ܐܕ̇ܡ‬3@‫ || ܕ‬C: 04‫ ܕ‬J5X;4 ‫ܐܕܡ‬

%+*)" ‫ܗܘܬ‬ 14 C add. ‫ܟ‬#4‫ܕܐ‬ 15 B: 1‫ܘܬ‬5->o4‫ܘ‬

1 B add.

12 C add.

2 C:

13 B add.

16 B om.

%:‫ܐ‬ ‫ܬܢ‬5-(‫ܐ‬ 19 B: ‫ܢ‬#E; ̣ :‫ܘ‬ 20 B: ‫)ܘܢ‬CG0:‫ܘ‬ 21 C add. %+*)" 22 C: %+*)" ̇ 23 B: %2*‫ܗܘ ܐ‬ 17 BC add. 18 B:

86

THE HISTORY OF JOHN THE SON OF ZEBEDEE

images of folly be overthrown and build for yourself temples in the city of priests for your honor; and, in place of the house of altars for libations to devils, (build) altars for your habitation. And may those turn to you who by our hand take the way and paths, and let them send praise to you in all time. Amen.” 3 And when Saint John finished his prayer, the Lord Jesus spoke with him from heaven and said to him, “My peace I have given to you and I have not left you orphaned.1 See, I am with you until the end of the age.2 Do not be afraid, son of Zebedee. Go and preach, and do not be anxious what you will say or what you will speak.3 When you have turned this city and this country from error, another group, also of disciples, which is serving in the gospel, is destined to come and see all that I am about to accomplish by your hands.4 Go, and do not delay.” And when (the Lord Jesus) finished speaking with him, John stood up and was proceeding on the way, confidently, while rejoicing in the joy of the Spirit of Holiness. Now he was clothed after the fashion of the clothing of Palestine and was walking barefoot. And it happened that as he proceeded and was preaching about the Lord Jesus the Messiah in cities and villages for forty-eight days, there were some saying, “He is mad!” and there were others saying, “No, let us leave him, since this one comes from a distant country and does not know the mighty gods. But when he has entered and learned, then he will love them and sacrifice to them.” But many people from Asia gladly listened to him and they believed

1 Jn 14:27 2 Mt 28:20 3 Mt 10:19; Lk 12:11; Lewis’ Arabic stops speech here.

This foreshadows the arrival of Peter and Paul later in the narrative.

4

CHAPTER FOUR: TEXTS AND TRANSLATIONS

87

J̣h@#R 02*)C4 HG W2̣4‫ ܘ‬2 .10-/k‫̇? ܕ‬-;̈-Ei 1‫ܢ‬#;(0O:‫ܘ‬ .1̣#*̈‫ ܕܕ‬%-"̈#:‫ ܕ‬1‫ܬ‬#̈E> 0-4 SE(‫ ܘ‬3 .‫ܟ‬0(#M$0G %EI*̈‫ܗ‬ 5 %(‫ܐܘܪ‬ 3*)(‫*)ܢ ܐ‬K4‫ ܕ‬3-G‫ܘܗ‬.4 ‫ܟ‬0*h+CG %,4̈)@ ‫)̣ܢ‬/EI4 %,4#$ H ̣ G ‫ܢ‬#QO:‫ ܘ‬.‫ܬܟ‬#G ‫ܢ‬#2;̣:‫ ܕ‬.6%̣E-M̈$‫ܘ‬ ‫܀‬7 3-@‫ܐ‬ ‫ܥ‬#+* ‫ܢ‬5@ ?C> =E@ .‫ܬ̣ܗ‬#G‫ ܨ‬32(#* %+*)" FE$̇ )R‫ ܘ‬3 ‫ܟ‬0QM$ %G‫ ܘ‬.H ̣ G 04?̇* WE*‫ ܕ‬%CE$ .9 ?G 5@̣‫ ܘܐ‬%̣-C$ 3@ ?CG#+G %@)> (‫ )ܛ‬%̣:‫ܢ ܐ‬#IC> %:‫ ܐ‬1‫ ܗ‬.%@0* %2@ ‫ ܬܐܨܦ‬%G‫ ܘ‬.‫̣ܙ‬5R‫ ܙܠ ܘܐ‬10 Ẅ*)4‫ ܙ‬54 =(‫ ܬܕ‬%G .%CE>‫ܕ‬ :J‫ ܗܕ‬102*)CG 3*‫ ܕ‬0-2P̣‫ ܕܐ‬%@ .=E@‫ ܬ‬%2@ ‫ ܐܘ‬5@‫ܬܐ‬ ‫܆‬J)-C̈G‫ ܕܬ‬%:5(‫ ܐ‬%+2R ‫ ܐܦ‬.1̣‫ܬ‬#-/k 3@ %:‫ ܗ‬J‫ܬܪ‬KG‫ܘ‬ =R .‫ܘ̣ܢ‬o,:‫ܬܘܢ ܘ‬K:‫ ܕ‬3*)*0> .1̣‫̇ܬ‬5MO4 ?̇4 j̇EP‫ ܕ‬%2*‫ܐ‬ ̇ L‫ܕ‬ #EECCG FE$̇ )R‫܀ ܘ‬5(‫ܘ‬0$‫ ܬ‬%G‫ ܙܠ ܘ‬.H*)*K̈4 %:‫ ܐ‬5/ ‫) ܪ̇ܘܙ‬R .0*KE-R‫ ܬ‬11%̣(‫ܘܪ‬K4 1‫ ܗܘ‬J‫ ܘܪ̇ܕ‬.32(#* F" .?̣C> 3*‫ ܕ‬1‫ ܗܘ‬14SU/@̇ 13.%$‫ܕ‬#"‫ ܕ‬12%(‫ ܕܪܘ‬1‫)ܘܬ‬,4 1‫ܗܘ‬ 1‫ ܘܗܘ‬.W-;( 1̣‫ ܗܘ‬HG?@‫ ܘ‬.%-2-UOEP %$#MG‫ ܕ‬%̣CIL‫ܐ‬ ‫ܥ‬#+* ‫ܢ‬5@ => %*f#Q4‫ ܘ‬1̣02*)̈C4 15 5MO@̇‫ ܘ‬.J̣‫) ܪ̇ܕ‬R ‫ ܗܘ̣ܘ‬3*5@‫ ܕܐ‬16 0*‫ ܐ‬.10@̈#* %-2@̇‫ ܘܬ‬3-̣/4f‫ ܐ‬.%,-+@ J‫ ܐܬܪ‬3@‫ ܕ‬.?̣G ‫ܩ‬#M+: .17%G 3*5@‫ ܕܐ‬0*‫ ܘܐ‬.‫ ܗܘ‬%-2$̣‫ܕ‬ ̇ )* %G‫ ܘ‬.%̣:‫ ܗ‬18‫ ܐܬܝ‬%Q-(‫ܪ‬ ̈ GKG ‫ܥ‬ 19 3*‫ ܕ‬%@ .J hM2i 3*? 3*‫ ܕ‬%+:‫ܐ‬ ̱ .‫?ܘܢ‬G j4)@̇‫?ܘ̣ܢ ܘ‬G F(̇‫ ܪ‬3*)*‫ ܗ‬.ṢE*‫ܕ>= ܘ‬ ‫ ܗܘ̣ܘ‬#2C*‫ ܘܗ‬.‫ܗܝ‬#/C$ 0*KM-M( %̣-L‫ ܐ‬3@ 1K-ẌL 8

‫ܬܘܒ ܐܦ‬ 1‫ܬ‬#-̣/k‫ܕ‬ 3 C: ‫ܟ‬#M$0G 4 B: H*5+CG 5 C: %(‫ܘܪ‬K4‫ܘ‬ 6 B om. ̄ ‫ ܐ‬3-CE/G 34oEI4 7 C: ‫ܡ‬ 8 C add. %,-+@ 9 B: %-C$ 3@ ?G 5@ ̣ ‫ܘܐ‬ 10 C: ‫)ܝ‬4‫ܙ‬ 11 C: ?(‫ܘܪ‬K4 1 C add. 2 C:

%(‫ܘ‬54 %+*)" 14 C: SU/@‫ܘ‬ 15 B: ‫ܙ‬5I@ )R J‫ ܪܕ‬1‫ܘܗ ̣ܘ‬ 5MO@‫ || ܘ‬C: )R 1‫ ܗܘ‬J‫ܘܪܕ‬ 5MO@‫ ܘ‬1‫ܙ ܗܘ‬5I@ 16 C: 0 *‫ܘܐ‬ 17 BC om. %G et add. ‫ܗܘܘ‬ 18 C: 1‫ܐܬ‬ 12 B:

13 C:

19 B om.

88

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and were convinced by his preaching. And in three days he baptized about two hundred souls from them, and he caused them to take hold of the way of truth. Then Saint John went forth and proceeded to come to the city of the priesthood. But one time (per day), from the ninth to the ninth hour, he had sustenance, after he finished his prayer—bread and herbs with boiled lentils, which he bought for himself from town to town—eating, and drinking water only.1 And he would withdraw himself so that he might not mix with the pagans. Then this great chosen one,2 Saint John—just as we have found in the books written on paper in the archives of the wicked king Nero3— came and arrived at the city of Ephesus. 4 And he lifted his eyes and looked, and, behold!, smoke was rising from the middle of the city of Ephesus since there was a festival of pagans and they were sacrificing to demons.4 And he stood still and was amazed saying, “What is this burning which, see, hides the sun so that it does not shine on the buildings of the city?” And terror seizing him, he came and arrived at the southern gate.5 And he lifted his eyes and looked and, behold!, the image of the statue of Artemis was standing over the gate, painted by the (worshipers) with pigments, and gold was laid onto her lips, and hanging on her face was a veil of fine linens, and a lamp was burning before her.6 And 1 A standard ascetic diet. It is very similar to Ephrem’s diet as described in the Vita Ephraemii traditions. 2 The epithet %-Mi is also used of Philip in the History of Philip, which was also included in Wright’s edition. Note that ms C edits this to say “holy virgin,” which is more consistent with John’s epithets from ch. 1. 3 The appeal to archives is a trope found in other texts from the same time period, such as the Doctrina Addai and the Martyrdom of Sharbel. Its inclusion here no doubts serves to provide a sense of verisimilitude and authenticity to the narrative.

Possibly the Ἀρτεµίσια festival celebrating her nativity. See Dionysius of Halicarnassus, Roman Antiquities, 4.25.4. 5 There were multiple gates into Ephesus and the eastern gate would have been the Magnisian Gate and to the right were the baths of Varius. See above p. 52. 6 The pigments on the statue are consistent with the decorations of various agalmata in Greek religion. See Deborah Tarn Steiner, Images in Mind; Sarah Iles Johnston, “Animating Statues”. The veil and lamp are features of Artemis also depicted in numismatic evidence from Ephesus. See above p. 55. 4

CHAPTER FOUR: TEXTS AND TRANSLATIONS

89

1̣0G‫ ܬ‬210@̈#-4 ‫?ܘܢ‬2@ )C>‫ ܘܐ‬.‫ܘܙܘܬܗ‬5IG 1 ‫ܘ‬5$‫ܘܐ‬ 3*)*‫ ܗ‬.J‫ܪ‬5$‫ ܕ‬%(‫ܢ ܐܘܪ‬#:‫ ܐ‬HMG‫ ܘܐ‬.3+̈;: 3*‫ܬ‬K̈@ H*‫ܐ‬ (‫ )ܝ‬02*)CG 1‫ܬ‬K:‫ ܕ‬1‫ ܗܘ‬J‫ ܘܪ̣ܕ‬b;̣: .32̣(#* %+*)" p$0G p$‫ ܬ‬3@ .‫*̇? ܗܘ̣ܬ‬0*‫ ܐ‬3*‫ܬܗ ܕ‬5M-L .1‫ܘܬ‬5@#R F> 6%̣"5*‫ ܘ‬5 3*‫ ܕ‬%C,G .‫ܬܗ‬#G‫ ܨ‬4 FE$̇‫ ܕ‬%@ .34‫ ܙ‬J)( 3-̣/$̈ )R .%2*)CG %2*)@ 3@ 7 ?G 1‫ ܗܘ‬34̇‫ ܕܙ‬.%̇,̈;Ek‫ ܕ‬%E$#4 ̇ %G‫ ܕ‬9%+;: 1‫) ܗܘ‬Ẋ:‫ ܘ‬.‫ܕ‬#,E4 %-@̈ 81̣0$‫ ܘ‬1‫= ܗܘ‬R‫̇ܐ‬ ̇ .%;2̈( F> sE(0: ̈ %40I4 11 32,I$‫ ܕܐ‬H*‫ ܐ‬10 ‫܆‬%-Mi‫ ܘ‬%4‫ ܪ‬%:‫ ܗ‬3*‫̣ܗܘ ܕ‬ .%/-$‫ ܪ‬%IE@ ‫ܘܢ‬5:‫ ܕ‬12%R‫ ܐܪ‬0-4 ‫܆‬%O-khI4 3-M*0R‫ܕ‬ ̇ U@‫ ܘ‬.%̣+*)" 32(#* ‫ ̣ܗܘ‬3*‫ ܕ‬1‫ ܗܘ‬1‫ܐ̣ܬ‬ 13 NOPKG 1 ‫? ܗܘ‬ .1̣02*)@ ̇ 3@ 1‫ ܗܘ‬bEL %2:‫ ܬ‬1‫ ܘܗ‬.1̣o(̣‫ܗܝ ܘ‬#2̈-> 1‫ ܗܘ‬F*‫ ܘܐܪ‬4 .14%;2(̈‫ ܕ‬J‫ܕ‬K> 1̣‫ܘܗܝ ܗܘ‬0*‫ ܕܐ‬.NOP‫ ܐ‬102*)@‫̇ܗ ܕ‬#i ̇ .5̣@̇‫) ܐ‬R 1‫ ܗܘ‬5@‫ܕ‬0@‫ ܘ‬15 ?G F"‫ ܘ‬.J‫ܕ‬K̈+G ‫ ܗܘܘ‬3-,4)@‫ܘ‬ %G‫ ܕ‬16%@)> .%̇+C+G %OI@̇ 1‫ ܕܗ‬.%̇:‫ ܗ‬%:)Q* #2@̇‫ܕ‬ 1̣‫ ܐ̣ܬ‬.%̣,:#i ?G )-(‫) ܐ‬R‫ ܘ‬.102*)@‫*̇? ܕ‬h*)@ => j:): 1‫ ܘܗ‬.1̣o(̣‫ܗܝ ܘ‬#2̈-> F*‫ ܘܐܪ‬.%-2C*‫ ܬ‬%>‫ܪ‬0G %U@̣‫ܘ‬ .18%>‫? ܕܬܪ‬2@ =/G ‫ܡ‬K" .1̇‫ܬ‬5R0P N-Ck‫ ܕܐܪ‬17 ?̇CG‫ܨ‬ %-G‫ ܘܬ‬.‫ܬ̇ܗ‬#̈;L => %4̇‫ ܕܗ‬%@̣‫ ܘܪ‬.%̣2CC̈O4 ‫?ܘܢ‬G 5*̣‫ܘܨ‬ .%E*)2" ?̇-@)" 19%QG‫ ܘܕ‬.1‫ܨ‬#4‫ ܕ‬%̈;$#$ ?̇-PK̈4 3

1 B: 2 B:

5$‫ ܗܘ̣ܘ ܘܐ‬3C*‫ܘܗ‬ 10@̈#* || C add. ‫ܢ‬#:‫ܗ‬

3 C om.

1‫ܗܘ‬ %C,G 3*‫ ܕ‬#:‫ܗ‬ 6 B: %"h*‫ܘ‬ 4 C add. 5 C:

3,I$‫ܕܐ‬ %R‫ ܐܪ‬%O-khI4 13 BC semp. ‫ܣ‬#OP‫ܐ‬ 14 C add. %U-̈G 15 C add. ‫ܬܘܒ‬ 11 B:

12 BC pl.

16 C om.

%CG‫ܨ‬ ‫̇ܗܘ‬ 19 B add. ‫ܗܘܬ‬

7 B om.

17 C:

8 C add.

18 C add.

‫ܐܦ‬ 9 C: ?+;: ̄ 3*‫ܗ̣ܘ ܕ‬ 10 C: %G‫ܘ‬04‫") ܘ‬ 3 2 (# *

90

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Saint John saw and looked at her, contemplated her, and he groaned and wept over the city. And he left and departed from there to another gate, and he saw there (it was) likewise. And he walked around and saw it was the same at all of the gates. Finally, he approached the eastern (gate) and spoke to an old woman,1 who was standing and worshiping (Artemis), speaking and talking to (the woman) in the language of the country, “Woman, I see you, that you are a woman advanced in years. What is this image you are worshiping?” Then she said to him, “Do you not know, my child, what you see?2 This is our Lady and her image descended from heaven. And she provides for all flesh.” Then he, the holy virgin, John, youthful in his body but excelling beyond the whole circle of his brothers, was angry with her and said, “Be silent, old woman, whose mind has grown weak by sacrifices of unclean things! Do not preach to me about the daughter of Satan!” But she bent down and filled her hands with dust and gravel and threw it in his eyes. And he left and departed from there. And he went a little and knelt down and was praying and supplicating. And he set his face between his knees from the sixth hour until the ninth.3 5 And he was lamenting, groaning, and saying, “O, Lord God, powerful and mighty, long suffering and grace abounding,4 you are the one who from the beginning showed your long suffering for a hundred years, on account of those called to repentance from the house of Noah, and they did not repent until the flood came

1 This encounter is reminiscent of

an encounter that Ephrem has with a woman outside of Edessa in the Vita traditions. See above pp. 64-71.

2 Lewis’ Arabic and ms E omit this sentence. 3 Lewis’ Arabic omits the time. 4 Exod 34:6

CHAPTER FOUR: TEXTS AND TRANSLATIONS

91

̇ %Ị4‫ ܘ‬.j:‫̣̇? ܘܐܬܬ‬4 WQ4‫ ܐܬ‬1.‫̣̇ܗ‬o(‫ ܘ‬5( )R 32(#* 3*‫ ܕ‬%+*)" .%:5(‫( ܐ‬%*) %>‫ܪ‬0G 3@̇‫ ܬ‬3@ W2$̇‫ ܘ‬ẈP‫ ܘܐܪ‬.102*)@‫̇? ܕ‬-E> ‫?ܘܢ‬G#I4 ̣ 3R‫ ܗ‬1ọ(‫ ܘ‬4‫ܟ‬5R‫ ܘܐ̣ܬ‬.3‫ܬ‬#R‫ ̣ ܗ‬3@̇‫ ܬ‬21‫ ܗܘ‬1o(̣‫ܘ‬ 1‫ܬ‬0:KG 7?̇G 5@̣‫ ܘܐ‬.6%̣-,:)@ ‫ܬ‬#G ‫ܒ‬5"̣ 3*‫ ܕ‬0*5(‫ ܐ‬.5%>f‫ܬ‬ ̇ G 5@̣‫ ܘܐ‬%2̣> .?̇G J)XL‫ ܗܘܬ ܘ‬%C-̇"‫ ܕ‬.1̇0ML J)( 8? ‫̣ܝ‬0:‫ ܐ‬1‫ܬ‬0:‫ ܕܐ‬.Ẉ̇ IG %:‫ ܐ‬1o(̇ .1̣‫ܬ‬0:‫ ܐ‬.J‫? ܕܐܬܪ‬2+E4 ̇ ‫ ܕ‬.%-2+̈4 %E-E>‫ܕ‬ 103*‫ ܕ‬9‫ ܗܝ‬.‫ܝ‬0:‫ ܐ‬J)XL ?G‫ ܕ‬%:‫ ܗ‬%CG‫ ܨ‬#2@ ̣ ̣ ̇ )* %G .?G ‫ܬ‬5@‫ܐ‬ 3*‫ ܕ‬J‫ ܗܕ‬.0:‫ ܐ‬1o(̇ %2@ ‫̈ܝ‬54 0:‫ܥ ܐ‬ ̣ ̇ ̇ 12‫ܠ‬#IG 11%2*‫ ܘܗܝ ܙ‬.0,: %-C$ 3@ ? C G ‫ܨ‬ ‫ܘ‬ . ‫ܢ‬ ‫ܬ‬ 5 @ ? * 0 *‫ܐ‬ ̣ ̣ ̣ ̇ ̈ 13 :‫ܗܝ‬#(‫ ܕܐ‬%E-ER ?G#R 3@ WE/@‫ ܘ‬:‫ܗ‬5X;4 %Ẹk 3*‫ ̣ܗܘ ܕ‬.5O4 WIG WE$ 5̣@̣‫ ܘܐ‬16?̣̇4 155-P‫ ܐܬܬ‬14.32̣(#* %G‫ܘ‬04‫ ܘ‬%+*)" 3-Ċi‫ ܬܬܪ‬%G .1‫ܬ‬#̈;2k‫ ܕ‬%,̈4)4 WI:‫ ܗܘ‬17‫ܩ‬0>‫ ܕܐ‬1̈0ML ̇ -2̈P#( 0E@‫ ܘ‬.0̣:?i 18 ? ̣ ‫ ܐܬ‬3*‫̣ܗܝ ܕ‬. %2UL‫ܬܗ ܕ‬54 => WG .3@̇‫ ܬ‬3@ W2$̇‫ ܘ‬ẈP‫ ܘܐܪ‬.‫ܗܝ‬#2̈-/4 20?G ‫ ܘܕܪܬ‬.19%̣"o4̈‫ ܘ‬J5;> ̇ FL‫ ܘ‬.22S+R0@‫ ܘ‬1̣‫ ܗܘ‬%Gl@̇‫ ܘ‬%̇R‫ܪ‬#4 FL‫ ܘ‬.=̣-E" 21‫ܩ‬5P̣‫ܘ‬ ̈ $ 0$ 3@ .‫ܗܝ‬#Rf#4 0-4 ‫ܗܝ‬#P‫̈ܐ‬ .p$0G %@)> 3-̣/ ̣ ̇ %:0E-( 1?G‫ ܐ‬%*5@ .5@̇‫ ܘܐ‬j̣:‫ܬ‬0@ )R 1‫ ܗܘ‬%I4̇‫ ܘ‬5 3@‫ ̣ܗܘ ̇ܗܘ ܕ‬0:‫ ܐ‬.1̣‫ܬ‬#M-k WXL̇‫ ܘ‬%(‫ ܪܘ‬5-X: .J̣5M2i‫ܘ‬ ̈ 1K@ H(‫ܬ )*^( ܪܘ‬5i 23 %* h" = > .3̇-2$ ̣ ‫ ܐ‬0-$54 ̇ %2P#k 1‫ ܕܐ̣ܬ‬%@)> .#4‫ ܬ‬%G‫ܚ ܘ‬#: 0-4‫ ܕ‬1‫ܬ‬#M*‫ܕܬ‬

‫̇ܗ‬o( ‫ܬܘܒ‬ 3 C: ‫ܬ‬#R‫ܗܘ ܗ‬ ̣ 4 B: ‫ܟ‬5R‫ܘܬ ܘܒ ܐܬ‬ ̇ ->f‫ || ܬ‬C add. 102*)@‫ܕ‬ 5 B: ? ̇ -,:)@ || C: %>‫ܬ ܬܪ‬#G 6 B: ? %-,:)@ ‫ܒ‬5" 7 B om. ̇ G 5@̣‫ ܘܐ‬%2̣> 8 B om. ? 9 B: ‫ܗ ̇ܝ‬ 10 C: ‫ܬ‬5@‫ ܘܐ‬02> 11 C: %2*‫ܘܗܝ ܗ ܝ ܕܙ‬ ̣ 12 C: =IG

?ER %G‫ܘ‬04‫ ܘ‬32(#* %+*)" 15 B: 5-P ̣ ‫ܐܬ‬ 16 C add. ‫ ܗܝ‬10MO4 ̣ 17 C: W"0>‫ܕܐ‬ ̇ 2P#̈( 18 B: ? 19 B: %"o4‫ܘ‬

1 C:

13 C:

2 BC:

14 C:

20 C om.

‫ܩ‬5P )R‫ܘ‬ ?@#P ‫̣ܚ‬0P‫ܘ‬ 10;+R04 || C add. 1?GKG 23 B: %*5" 21 C:

22 B:

92

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and washed away that whole generation;1 you are the one who sent your single, beloved Son so that the world might live through Him;2 and he came and performed good deeds like you because he came forth from you;3 you are the one who, when the people of Israel worshiped the calf, he contrived a pretext and told Moses, ‘Allow me to destroy this people’, since they did not hold to you.4 For you wished that they petition you because you took great pleasure in human lives. So it is for your Beloved Son, our Lord Jesus Christ, who, when the Jews seized him to kill him, prayed and said, ‘Forgive them, for they do not know what they are doing.’5 And this mercy, being perpetually in you, is also found in your Son, since you both are one.6 O, Lord, turn the heart of these erring ones, who, see!, are crying out and shouting before demons. You came and killed the Evil One, let not his head be lifted up in the assembly of this city; let not the sound of murmuring of falsehood of demons be heard. You died one time and raised us to life with you. Drive Satan7 away, for, see, he cast down and brought low the image that was created in your own likeness before the legions of his devils. Let the destitute images be treated with contempt, not (those images) which are here only, but those which are in every region where our preaching runs. Yes, Lord, you have taught us to walk in the world humbly and contemptuously. Hear8 the prayer of your servant John and let me enter this city, bearing the sign of your cross, and direct my path to the right side, 9 and where

Gen 6-8. It is unclear what the “100 years” refers to. 2 Jn 3:16-17 3 Another reference to the Nicene Creed. 4 Exod 32:9-10. Wright has “did not honour Thee.” It’s unclear where he gets the nuanced meaning. 5 Lk 23:34 6 See Nicene Creed 1

In ms C the scribe occasionally inverts the name Satan (here, fol. 116r). See Plate V. The scribe is inconsistent with this practice in the manuscript. For similar practices, see Penn, “Monks, Manuscripts, and Muslims,” p. 237. 8 Lewis’ Arabic only has this final portion of the prayer. 9 The opposite notion of the “children of the left hand” from ch. 1. 7

CHAPTER FOUR: TEXTS AND TRANSLATIONS

93

%*)-,* ‫ܟ‬5MG ‫)ܪܬ‬$̣‫ ̣ܗܘ ܕ‬0:‫ ܘܐ‬.‫ ̇ܗܘ‬J‫ ܕܪ‬1?G#IG t-$‫ܘܐ‬ 10M̈k 5/̣L‫ ܘ‬1‫ ܘܐ̣ܬ‬.‫*)ܗ‬K4 %CE> 3%,̣:‫ ܕ‬.2%̇M-M( =*5O*‫ ܕܐ‬%C> jẸP )R‫ ܕ‬4‫ ̣ܗܘ‬0:‫ ܘܐ‬.b;̣: H2@‫ܟ >= ܕ‬ ̣ ‫ܬ‬#R‫ܐ‬ ̇ ̇ 5 W2-"#M$‫ ܕ‬.%$#CG ?G ‫ܬ‬5@̣‫ ܘܐ‬10Ẹ> 0ṂR‫ ܪ‬.%̇EX/G ̇ :‫ ܗ‬%C/G ‫ܗܝ‬#-U>‫ܐ‬ 6 5-i HO-;:‫ ܕ‬.HG 1‫) ܗܘ‬-(‫ ܐ‬%G )R .% ̈ ̈ 4 70-4̣‫ ܨ‬WẊL‫= ܕ‬U@ .0̣*‫ ܗ̣ܘ‬%4̇‫ܨ‬ 8‫ܬ ܐܦ‬#R‫ ܗ‬.%+2-24‫ ܕ‬%-, ̈ * ‫) ܐ()ܘܗܝ‬R :%,-+@ ‫ܥ‬#+* 9‫ܢ‬5@ %M-M( ‫ܟ‬54 10%*‫?ܘܕ‬ .3*)M> %2@ 3->)* %G‫?ܘ̣ܢ ܕ‬G ‫ܩ‬#M$‫ ܕ‬5̣@̣‫ ܘܐ‬ẈG‫ ̇ܨ‬.‫?̣ܝ‬-:#EUQ:‫ܕ‬ ‫ܢ ܐܦ‬#:‫ ̣ܗ‬.H ̣ 4 ‫*?ܘܢ‬0*‫ ܐ‬0*K@‫ܘ‬0@‫ ܕ‬%C̣(f 3*‫ ܕ‬3-G‫ܗ‬ ̈ k 3-G‫ ܕܗ‬%MG 11Ẅ*5@ %2P‫ ܐ‬.‫ܘܢ‬0:‫ ܕ() ܐ‬3-,-I$ ‫ܟ‬5M4 ̇.%-/ ̣ ̱ ̇ ̈ ̇ ‫*?ܝ‬0ẸU"‫ ܘ‬HG 0*‫ ܐ̣ܬ‬.J‫ܕ‬K$ ‫ ")ܡ‬3-Q>o@‫ ܘ‬3-M*‫ ܪ‬1‫ܕܗ‬ %G .J‫ ܗܕ‬102*)@‫ ܕ‬%-$#2I4 ?$‫ ܪ‬12F*‫ܪ‬0: %G .%+̣-MG ḢG ‫ܬ‬0-̣@ .J‫ܕ‬K̈$‫ ܕ‬13‫ܬܗܘܢ‬#Ei‫ ܕܕ‬%@‫̇ܗ‬#:‫ ܕ‬%E" p@0̣+: ?2R‫ ܘܐܪ‬0(‫ ܐ‬1‫ ܕܗ‬.%̇2UOG ‫ܩ‬#(‫ ܕ‬.HC> ‫ܢ‬0-(‫ ̣ ܘܐ‬34‫ ܙ‬J)( .‫ܘܗܝ‬#̈*‫ ܕܕ‬%:#̈-XG ‫ ")ܡ‬HE*‫ ܕ‬1‫ܬ‬#̣@)4 J54̣‫ ̇ܗܘ ܕ‬.%̇CGlG =R‫( ܕ‬t*) %̣G‫ ܐ‬.‫̣ܕ‬#,E4 %R‫ ܕܗܪ‬#G .%4h( %C̈G‫ ܨ‬14‫ܢ‬#̇U-$0: .̣ 3G 0;̣G‫ ܐ‬0:‫ ܐ‬17Ẅ*5@ 163̇*‫ ܐ‬.‫ܘܙܘܬܢ‬5R ?̇4 15‫ ܕܬܪ̣ܗܛ‬10-2P ‫ܬܗ‬#G‫ ܨ‬pC̣$ .%CE/4 ?4 HG?: 180*KU-$‫ ܘ‬0*KI-I@‫ܕ‬ %+-: %:‫ ܐ‬3-/k )R .J̣‫ ܗܕ‬102*)CG ‫ܠ‬#>‫ ܘܐ‬.32̣(#* ‫)ܟ‬Ṃ>‫ܕ‬ 19%I*‫ ܘܐ‬.%2-C*‫ ܕ‬%MXG %(‫ ܐܘܪ‬WG ‫ ܘܬܪܘܨ‬.H;-"‫ܕܙ‬

?EIG %*)-,*‫ ܐ‬%M-M( 3 C: %(K:‫ܕ‬ ̇ ‫̣ܗܘ‬ 4 C: ‫ܗܘ‬

‫ܝ‬5@ ‫ ܬܘܒ‬F*5: || C: F*5: %G‫ܕ‬ ‫ܬܘܒ‬ ̈ #:‫ܕ‬ 13 B: 1‫ܬ‬#Ei‫ ܕܕ‬%@ ‫ܗ‬ 14 C: ‫ܢ‬#U-$‫ܬ‬0: 15 C: ‫ܬܪܗܛ‬ 16 B: ‫ܐܢ‬ 17 C: ‫ܝ‬5@ 18 B: 0*KU-$ ‫ܐܦ‬ 19 C add. 3*‫ܕ‬

1 C:

11 C:

2 B:

12 B:

5 B om. 6 C: 7 C:

3* ‫ܕ‬ 0:‫ ܐ‬%4‫ܨ‬

8 C om.

9 C om. 10 C:

%*‫ܕ‬#̈*

94

THE HISTORY OF JOHN THE SON OF ZEBEDEE

you are contented, let there be found for me there a place for hire so that I might earn money, my Lord, until this city is instructed and confesses your name.” 6 And when he entered the gate of Ephesus,1 he looked to the right side and he saw there a bathhouse, which was built for the washing of the body and he turned toward there and, see, (there was) a man (who was) the bathkeeper whose name was Secundus. And Saint John spoke with him and said to him in the language of the country, “I say to you, man, would you permit a foreigner to work for you?”2 And Secundus, the bathkeeper, said to him, “How much would you exact from me daily?” Saint John said to him, “Whatever you wish to give, give.” And he made an agreement with him for a hundred shemūnē3 each day and took him and let him come to work in his craft with him. And he was gathering wood for those kindling (the fire of) the bathhouse, and was with him forty days receiving his wage day by day. And Secundus, the bathkeeper, answered and said to the holy one, “I want to know: what do you do with your wage since, see, all of these days you have not bought a sandal or even a cloak for yourself.4 Tell me whether it is satisfactory and if not, bring your wage to me and I will buy for you whatever

The Magnesian Gate on the eastern side of the city. 2 John’s foreignness is highlighted several times in this encounter with Secundus, as it was in ch. 3. Lewis’ Arabic omits reference to John’s foreignness here. 3 Payne-Smith identifies a shemona as “a very small coin, a farthing or the fourth part of an 1

as or farthing, an obol…Troy weight one %:#C$ =1 ½ grains.” Lewis translates the Arabic as “obols.” 4 Another possible reference to the mission of the 70/72 from Lk 10:4, where Jesus tells them not to bring sandals (ὑποδήµατα) with them.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

95

%@)> .?4 5i‫ ܕܐܘ‬J5i‫ ܐ‬0-4 WG jR0+: 3@̇‫ ܬ‬.0̣:‫ ܐ‬j2̣@‫ܕ‬ .2HC+4 %*‫ܕ‬#@‫ ܘ‬1J‫ ܗܕ‬102*)@ J)CG‫ܬ‬0@‫ܝ ܕ‬5@ 1o(̣‫ ܘ‬:%2-C*‫ ܕ‬%MXG 5 5(‫ ܘ‬4:NOP‫ ܕܐ‬%>‫ ܬܪ‬3@ => 3)R‫ ܘ‬6 WUL‫ ܘܐ‬7 .J5XP‫ ܕ‬10,OG‫ ܕ‬H*‫ ̇ܐ‬:%-2̣4‫ ܕ‬6J)( %2E4 3@̇‫ܬ‬ =E@‫ ܘ‬10.‫)ܣ‬:#QL 9 ?C$‫ ܕ‬%-2E4 J5Mi 81‫ ̣ ܘܗ‬3@̇0G 5@̇‫ ܐ‬HG .J‫? ܕܐܬܪ‬2+E4 ?G 5@̣‫ ܘܐ‬.̣ 32(#* 11%+*)" ?C> 3*‫ ̣ܗܘ ܕ‬.%̣-2OR‫ ܐ‬HC> 13jẸ;:‫ ܕ‬12 0-4̣‫ ܨ‬%CG J̈5Mi %:‫ܐ‬ %+*)" .%@#*‫ ܕ‬WG 0-Mi %CR .?G 5@̣‫ ܐ‬%̣-2̇E4 14‫)ܣ‬:#QL ?̣G l"̣‫ ܘ‬.‫ ܕܬܬ̣ܠ ܗܒ‬17 0-4̇‫ ܕܨ‬16‫ @)ܡ‬.?G 5@̣‫ ܐ‬15̣ 32(#* 3*‫ܕ‬ 18 jE;:‫? ܕ‬E>‫? ܘܐ‬EM"̇‫() ܘ‬ %@#*‫ ܕ‬%:#C̈$ 1K@ ̣ ̣ ̇ ̇ 23 % C- L ()*) 22 ‫ܒ‬5Q@ 21 1‫ ܕܗܘ‬20 .?C> 19 ‫ܬ ܗ‬#2@ ‫ܘ‬K4 ̣ ̈ 24 )R .10@#* 3-/4f‫ܬܗ ܐ‬#G 1‫ ܘܗ̣ܘ‬.%2E4 3*5X$‫ ܕ‬3-E*KG 26 ‫)ܣ‬:#QL %2>‫ܘ‬ .%@#-4 %̣@#*‫ܗ ܕ‬5i‫ ܐ‬251‫= ܗܘ‬Q̇$ ̣ ̇ ‫ ܐܕ‬0*‫ ̇ܗܘ‬%4̇‫ ܨ‬.%+*)QG ?G 5@‫ ܘܐ‬%̣-2̇E4 )Ṁ> %2@ .‫ܥ‬ ̣ ̈ ̇ 28 27 %G‫ ܘ‬.1̣0@#* 3-G‫?ܘܢ ܗ‬G#R 1‫ ܕܗ‬.‫ܟ‬5iKG ?G 0:‫ܐ‬ .F-̇" ‫ ܐܢ‬WG 5@̣‫ ܐ‬.HG 024̣‫ ܙ‬%k#k5@ 29%G ‫ ܐܦ‬%̣:‫ܘ‬KL ‫ @)ܡ‬HG %:‫ ܐ‬34̇‫ ܙ‬%:‫ ܘܐ‬.J̣5i‫ܬܝ ܐ‬#G HG 30u2Ṙ %G‫ܘܐ‬

102*)@ J‫ܗܕ‬ %+*)" 3 C add. 1‫ ܗܘ‬FE$ )R‫ܘ‬ ‫ܬܗ‬#G‫ܨ‬ 4 BC: ‫ܣ‬#OP‫ܕܐ‬ 5 B: 5( || C add. 1‫ܗܘ‬ 6 C add. 104‫ܪ‬ ̈ P‫ܕ‬ 7 B: J5X ̇‫ܘ‬ 8 C: ‫ܗܘ‬ 9 C add. 1‫ܗܘ‬ 10 BC: ‫)ܘܣ‬:#QL ̄ ‫̣ܗܘ‬ 11 C: )" 12 BC: 0:‫ ܐ‬%4̇‫ܨ‬ 13 B: ‫ܚ‬#E;:‫ܕ‬ 14 BC: ‫)ܘܣ‬:#QL 15 B: %+*)" 32̣(#* 3*‫ܗܘ ܕ‬ ̣

F*)@ 0:‫ ܐ‬%4‫ܕܨ‬ 18 BC: ‫ܚ‬#E;:‫ܕ‬ 19 B: 1‫ܬ‬#2@‫ܘ‬K4

1 C:

16 B:

2 BC add.

17 C:

20 C om.

1‫ܘܗܘ‬ ‫?ܘܢ‬ER 23 B pl. ̈ #* 24 B: 3-@ 21 B:

22 C add.

25 B om.

‫)ܘܣ‬:#QL ‫?ܘܢ‬ER ̈ #* 28 B: %@ 29 B: %G‫ܘ‬. || C: %2P‫ܐ‬ 30 C add. %:‫ܐ‬ 26 BC: 27 C:

96

THE HISTORY OF JOHN THE SON OF ZEBEDEE

you need, since you are a foreign person and you have no family here.”1 Then Saint John said to Secundus the bathkeeper, “I have a Lord and he ordered me and my fellow disciples that no one of us should possess gold or silver or brass in a bag, nor two coats, and I cannot treat his command with contempt.2 If I do, he would be angry with me.” Secundus said to him, “Who is this Lord of yours? What is his name? You ought to let me know, lest he come and contend with me and, if he be a severe man, set me up for great losses. For it is a hateful thing and disgraceful before the laws for a person to receive a servant without (consent) from his master.” And Saint John answered and said to Secundus the bathkeeper, “Do not fear, noble-born Secundus. For my Lord will not be angry with you. He sent me and directed me to you.” Secundus said, “For what reason did you not tell me until today that you are a slave and you have a master?” 7 And Saint John said to him, “My Lord is in heaven and he does all that he wills on earth and in the seas and in all the depths. And at his beckoning, everything that is seen and unseen was made and he established all created things.3 He made lights in the firmament of heaven and then he formed Adam in his image.4 And when Satan came with his jealousy and advised Eve and she listened to his words, she caused Adam to sin.5 And he transgressed his command and they went forth from Paradise.6 And they were driven out and became exiles and worked

In Lk 10:5-6 Jesus says to stay at the house where the disciple is welcomed. Secundus here exemplifies the man of peace and peace is returned on him. 2 Lk 9:1-6 1

3 See Col 1:16; Lewis’ Arabic omits content beginning here. 4 Gen 1:15, 26-27 5 Gen 3:1-19 6 Gen 3:24

CHAPTER FOUR: TEXTS AND TRANSLATIONS

97

%O2i 3%G‫ ܘ‬.%-2OR‫ ܐ‬2J5Mi 1H*0*‫ ܕܐ‬.HG %/40@‫ܕ‬ 5‫)ܣ‬:#QOG ?G 5@‫ ܐ‬.32(#* %+*)" 3*‫ ܗܘ ܕ‬4.%R‫ ܗܪ‬HG 0*‫ܐ‬ ̣ ̣ ̣ ̈ 7 u:‫ ܐ‬%G‫ ܕ‬.‫̣ܝ‬hM( J)-CG0G‫ ܘ‬WG )QP‫ ܘ‬.WG 0*‫ ܐ‬6J5@ .%-2̇E4 3*‫ܬ‬f‫ ܬ‬%G‫ ܘ‬.%O-I4 %+,: ‫ ܐܘ‬.%̇@KL ‫ ܐܘ‬%4‫ ܕܗ‬%2̣Q: .%̣G 3*‫ ܘܐܢ ܕ‬.8?:)"#P ‫ܛ‬#$‫ ܕܐ‬%:‫ܐ‬ ̱ jI+@ %G‫ ܘ‬.3-2*‫ ̇ܬ‬#̈R %2I*‫̇ܟ ܘܐ‬5@ %:‫ ܗ‬#2̣@‫ ܘ‬9.‫)ܣ‬:#QL ?G 5@̇‫ ܐ‬.WE> ̇ 0C(0@ ̇ ‫ ܘܐܢ‬.W4 J5i0:‫ ̣ܘ‬1‫ܬ‬K: %CG‫ ܕ‬11.W2->‫ ܕܬܘܕ‬10%G‫ ܘ‬.?C$ .W2-@5: %4f‫ ܪܘ‬13%:hL#,4 12‫ ܐܦ‬.Ẉ2C̣E+: %-+" ‫ ܗܘ‬J5Mi =MQ̇:‫ ܕ‬14.%̇L#̈C: ‫ ")ܡ‬J5I+@‫ )*?( ܘ‬1‫ܬ‬#4‫ ܨ‬5-i %-2Ḷ 5@̣‫ ܘܐ‬.32̣(#* %+*)" 3*‫ ܕ‬%2̣> .‫ܗ‬5@ 153@ )/E4 J)Ṃ> u:‫ܐ‬ 5-i %G .J):#QL J̈fK( 54 =(‫ ܬܕ‬%G .%-2̇E4 16‫)ܣ‬:#QOG ?G ̇ 19‫)ܣ‬:#QL .‫ܬܟ‬#G 18W:‫ ܘܬܪܨ‬W:‫)ܪ‬$ 17‫ ܕܗܘ‬.‫ܝ‬5@ H-E> 0C(0@ ̣ ̣ ̣ ̇‫ܐ‬ J)Ṃ>‫ ܕ‬%2@#-G %@)> .ẆG ‫ܬ‬5@̣‫ ܐ‬%G %2@ =U@‫ ܘ‬20.5@ ̇ .J5@ HG 0*‫ ܘܐ‬.0:‫ܐ‬ =R‫ ܘ‬21.‫ ܗ̇ܘ‬%-C+4 ẈE*‫ܝ ܕ‬5@ .?G 5@̣‫ ܐ‬32̣(#* 3*‫ ܕ‬%+*)" 7 ‫ܗ‬o@54‫ ܘ‬.%@‫?ܘܢ ܬܗ̈ܘ‬EI4‫ ܘ‬%̣CC̈-4‫ ܘ‬%̇>‫ܪ‬K4 .)Ṁ> %̣4̇‫ܕܨ‬ 3"̣ ̇ ‫ ܬ‬22‫ ܘ̣ܗܘ‬.1o(0@ %G‫ ܘܕ‬1̣o(0@‫)ܡ ܕ‬CER )M>‫̣ܗܘ ܐܬ‬ =Ṃi 3R‫ ܘ‬.%̣-C$‫ ܕ‬%/-"54 Jh*?: )Ṃ>‫ ܘ‬.10*h4 3*?ER 1#,G ?̇IẸ@‫ ܘ‬:?CO,4 %2UL 1‫) ܐ̣ܬ‬R‫ ܘ‬.?CGl4 ‫ܕܡ‬KG 24?:)"#P => 5M>‫ ܘ‬23:‫ܕܡ‬KG ‫ܗ‬0-U(‫ܘܐ‬ :‫ܗܝ‬#E@̈ 0/C̣$‫ܘ‬ ̣ #,ẸP‫ ܘ‬J)*hk ‫ ܘܗ̣ܘܘ‬:%O*‫ܕ‬5P 3@ 25#Q;:‫ܘ‬

1 B:

H*‫ܐ‬0*‫ ܐ‬1‫ܕܗ‬

14 B:

%L#C:

2 B om.

15 C om.

3 B:

16 BC:

4 C:

17 C:

#G‫ܘ‬ J‫ ܗܕ‬102*)C4 5 BC: ‫)ܘܣ‬2QOG 6 C: %*5@ 7 BC: WG W: )QP‫ܘ‬ 8 C add. ‫ܝ‬5@‫ܕ‬ 9 BC: ‫)ܘܣ‬:#QL 10 B add. HG 1‫ܗܘ‬ 11 BC: W2>‫ܕܬܘܕ‬ 12 C: ‫ܘܐܦ‬ 13 B: %:hL#,4‫ܘ‬

‫)ܘܣ‬:#QOG ‫= ܕ̣ܗܘ‬U@ 18 B: ‫ܘܬܪܨܢ‬ 19 BC: ‫)ܘܣ‬:#QL 20 BC: 5@ ̣ ‫ || ܐ‬C add. 3*‫ ܕ‬et ?G 21 B om.

#*‫ܘ̣ܗܘ‬ ‫ ܐܦ ܐܕܡ‬SU(‫ܘ‬ ?̇IEC4 24 B: %: )"#P 25 BC: #Q;: 22 C: 23 B:

98

THE HISTORY OF JOHN THE SON OF ZEBEDEE

the earth; and they were fruitful and they multiplied and filled the world.1 And Satan went about and plotted, filling all of humanity with love for idols and caused them to sacrifice to demons and to worship the work of their hands and caused them to forget the maker and to honor those who are not gods. But the good Lord was patient with them until (the time of) his beloved Noah. And he made him a herald for him for a hundred years while he was making the ark for him so that they might see and repent from the evil of their works.2 And when they treated the Creator with contempt, his wrath ascended and he sent the flood waters and washed them all away. And after the flood waters were restrained from the earth, the world was established through Noah and generations were perpetuated.3 And at the Creator’s beckoning the world was inhabited and human minds were inclined to cultivate injustice and impiety and to turn from the Living God. But he revealed his mercies as creator of human beings and he had pity on the whole wretched state of this feeble race. And4 he sent prophets to preach his truth, but they chose not to hear them, and some they beat and some they stoned. 8 And in this time, which is the last, he sent his one, single beloved Son,5 who was with him from the time that he was, and he entered into the ear of the woman,6 and he dwelled in her nine months, while not separate from the one who sent him.7 The heights and depths were full of him and were ordered by him by the will of his Father. And when nine months were completed,

1 Gen 1:28

See Sibylline Oracles 1.127-131, 149-151; Josephus, Ant. Jud. 1.73; 2 Pt. 2:5; 1 Clem. 7:6; Revelation of Paul 50; Apocryphon of John 29:15. 3 Gen 9:1 4 Lewis’ Arabic picks up again here. 2

5

Here Jesus is referred to as

?*)-,*.

6 See the note for the same expres-

sion in chapter 2. Possible another Miaphysite reference; a similar statement appears in chapter 2. Lewis’ Arabic omits this statement. 7

CHAPTER FOUR: TEXTS AND TRANSLATIONS

99

%2UL ‫ܟ‬5R‫ ܘܐ̣ܬ‬:%>‫ ܐܪ‬#Ẹ@‫ ܘ‬#X ̣ L‫ ܘ‬1‫ܘ‬5P‫ ܘ‬:%>‫ܪ‬K4 .4J̣hR0P 0Ċ(‫ ܪ‬1‫ܬ‬#+:‫ ܐ‬3?̇G#IG 2?̇E@ .p̣2k‫ܘܐ̇ܨ‬ ̇ ̈ ̈ ‫ܢ‬#:‫) ܐ‬M>‫ ܘܐ‬.‫) ܐ*)*?ܘܢ‬M/G ‫)ܘܢ‬X ̣ O:‫ ܘ‬5J̣‫ܕ‬K+G ‫ܢ‬#,4̇):‫ܘܕ‬ 3*‫ ̣ܗܘ ܕ‬.1?̈G‫ ܗ̣ܘܘ ܐ‬%G‫ ܕ‬3-E*KG ‫ܘܢ‬5Q-:‫ ܘ‬.J̣‫ܕ‬#M/G ‫ܢ‬#/U:‫ܕ‬ .?C(̇‫ܚ ܪ‬#2G 7%@)> .%̣(‫?ܘܢ ܪܘ‬G 5i‫ ܐ‬.%̣Ṁk 6J5@ (#*) ̇ ‫ܬ‬#M" ?G )Ṃ ̇ > )R .3-̈2$ 1K@ 1̣‫ܘܙ‬5R ?G ‫)ܗ‬M>̣‫ܘ‬ 9‫ܘܢ‬o,:‫ ܕ‬8.1 ̇ ‫ܬ‬#+-4 3@ ‫ܢ‬#2P0:‫ܘ‬ bẸL .3*̣‫ܘ‬5MG ‫ܗܝ‬#U$ )R‫ ܘ‬.‫)*?ܘܢ‬M̈> ̣ ̈ ̇ ‫ܪ‬04 3@‫?ܘܢ ܘ‬EIG t -$‫ ܘܐ‬%2P#k‫ ܕ‬%-@ ‫)ܪ‬$‫ ܘ‬.‫̣ܗ‬oi‫ܪܘ‬ ̣̇ .‫ܚ‬#: 3@ %CE> F-"‫ ܐܬ‬.%̣>‫ ܐܪ‬3@ %2P#k‫ ܕ‬%-̈@ #-ER‫ܕܐ̣ܬ‬ ̇ ‫ܗ‬o@54 %CE> 12‫ܒ‬0*‫ ܘܐܬ‬.111̣04h$ 10=M*‫ܐܦ ܐܬ‬ .%̇/$‫ ܘܪܘ‬%G#>̣ ‫ܢ‬#,E;̣:‫ ܕ‬%+2-2̈4‫ ܕ‬%2->f #-Ek‫ ܘܐܨ‬.13%*‫ܘ‬54‫ܕ‬ W24̈‫?ܘܢ ܕ‬G#Mi‫ܗܝ ܕ‬#C(̣f 3*‫ ܕ‬#Ei .%-( 1?G‫ ܐ‬3@ ‫ܢ‬#IP?̣:‫ܘ‬ ‫)ܪ‬$‫ ܘ‬.%̣E-,̣@ 16%:‫ ܗ‬15%O2i‫ ܕ‬%E;$ 14?G#R => N(‫ ܘ‬.%̣+:‫ܐ‬ ̱ 0*‫ ܘܐ‬.‫ܢ‬#:‫ ܐ‬pC+CG #4‫ ܨ‬%G‫ܪ̣ܗ ܘ‬5$ ‫ܙܘܢ‬5I:‫ ܕ‬%-M̈: .‫ܗܝ‬#Ci‫ ܕܪ‬0̣*‫ܘܗ̇ܝ ܘܐ‬K,@‫ܕ‬ ?*)-,* J54 )( .%̣*5(‫ܘܗܝ ܐ‬0*‫ ܕܐ‬%:‫ ܗ‬3*‫ ܕ‬%24o4 8 ‫)ܪ̣ܗ‬$ .‫ ̣ܗܘ‬19‫ܘܗܝ‬0*‫) ܐ‬R 18 3@̇ ?G 17‫ܘܗܝ‬0*‫ ̇ܗܘ ܕܐ‬:%M-M( ̇ 4 J5$̣‫ ܘ‬.%+:‫ܐ‬ 21 )R .%/$‫ ܬ‬%(h* ? ̣ ̱ ‫ܬ‬54‫ ܕ‬%:‫ ܐܕ‬3@ =>‫ܘ‬ ̇ 22 %̣@‫ܘ‬f ?2@ 3-Ẹ@‫ ܘ‬.‫)ܪܗ‬$‫ ܕ‬3@̇ )*‫ ܨ‬3@ b(‫ ܐܪ‬%G ̇ P0@‫ ܘ‬23 .%Q@̈#>‫ܘ‬ 24 #-E@ )R‫ ܘ‬.‫? ܝ‬Q4‫ ܐ‬3-4 l4 ?2@ 3*)Q ̣ 20

#*5P‫ܘܐ‬ ?̇E@‫ܘ‬ 3 C: ?EIG 4 C add. ‫ܢ‬#:‫ ܐ‬SG‫ܘܐ‬ 5 C: JhR0P 6 C: %*5@ ̇ G 7 C add. ‫ܚ‬#:‫ ܕ‬%24‫?ܘ ܙ‬ 8 C: 1‫ܬ‬#4K" 9 C add. ‫ܢ‬#M"0:‫ܘ‬ 10 B: 3-EM*‫ || ܘܐܬ‬C: =M*‫ܘܐܬ‬ 11 C add. =R‫ܕ‬ 12 C add. ‫ܬܘܒ‬ 13 C add. =R‫ܕ‬ 1 C:

14 C:

2 BC:

15 C:

?ER 3O2i‫ܕ‬

16 B om.

1‫ܗܘ‬ 3@‫ܘ‬ 19 B: ‫ܘܗ ܝ‬0*‫ ܕܐ‬5R 20 C: ‫)ܪܗ‬$‫ܘ‬ 21 C: )R‫ܘ‬ ̇ et add. 22 C om. ‫)ܪܗ‬$‫ ܕ‬3@ ‫ܗܝ‬#4‫ܐ‬ 23 B: %Q@#>‫ ܘ‬%@‫ܪܘ‬ 24 B: #Ẹ@ 17 C add. 18 C:

100

THE HISTORY OF JOHN THE SON OF ZEBEDEE

he went forth from the woman, the Word that became flesh1 and her virginity was uncorrupted forever.2 And he grew up bodily among humans and he walked among humans as a human; he the Word of God without sin. And he grew in stature full of thirty years3 and he chose disciples4 for himself and they remained with him while he was wandering in the wilderness.5 He made water from wine in Cana at a wedding feast;6 and bread was wanting and he satisfied four thousand people,7 beside women and children, from five barley loaves and they ate and there were leftovers, and they carried and brought to their homes as much as they were able. And again, another time he satisfied thousands in the countryside having healed their lame and their sick and opened blind eyes and some of them are alive even now. And he caused the deaf to hear and cleansed lepers; and he raised the daughter of Jairus,8 chief of the synagogue, when she had died, and, see, she dwelled with her father in the Decapolis, and if you wish to go you can learn (of it) from her. And he delivered the son of the widow in the city of Nain9 from death as they were going to bury him, and Lazarus, after they set him in the grave for four days.10 And there are a great many things such as this which you may hear about if you will give me your ear and believe and become his slave, Secundus. Then after

1 Jn 1:14 2 See the note above in ch 2 on

Mary’s perpetual virginity. 3 Lk 3:23 4 Mt 4:18-22; Mk 1:16-20; Lk 5:1-11; Jn 1:35-51. 5 Mt 4:1-11; Mk 1:12-13; Lk 4:1-13. Here, the HJn is going a bit out of order in terms of the Synoptics. There, Jesus is tested in the wilderness alone and then calls his first disciples. However, in John, the calling of the disciples happens at the beginning of his

ministry and there is no testing in the desert. This sequencing may strengthen the argument that the HJn made use of the Diatessaron. 6 Jn 2:1-12 7 The number four thousand is claimed in Mt 15:38 and Mk 8:9. Mt 14:21, Mk 6:44, Lk 9:14, and Jn 6:10 all contain the number five thousand. Note that mss B and C edit the number to five. 8 Mk 5:21-43; Lk 8:40-56 9 Lk 7:11-17 10 Jn 11:1-44

CHAPTER FOUR: TEXTS AND TRANSLATIONS

101

.J̣5O4 1‫ ܕܗ̣ܘ‬10E@ ‫ ̣ܗܘ‬%+:‫ܬ ܐ‬54 3@ b;̣: .3-̣(h* %/$‫ܬ‬ ̇ 0*K:5XP %4̣‫ ܘܪ‬.FE/G %@)> ?̇-G‫̈ܘ‬04 #EM(‫ ܐܬ‬1%G‫ܘ‬ ̇ (o*) H*‫ ܐ‬%+:‫ ܐ‬W2̈4 2 0-4 HP‫ ܘܐܬܗ‬.%̣+:‫ ܐ‬W24̈ 0-4 5 bEL‫ ܘ‬4 .10-U( 3@ 5U L 1?G‫ ܐ‬10E@ 3 ‫ ܗܘ‬.%+:54 ̣ ̣ ̣ ̣ .%̣,̈-E$ ?G %Ṃi‫ ܘ‬.3-2̈$ 6 3*0G‫ ܕܬ‬10-EC+@ 10@#QG ̇ J5C( 1‫) ܗܘ‬M>̣‫ ܘ‬.%4‫ܪ‬#,4 1‫ ܗܘ‬7 HP‫ܗ‬0@ )R ‫ܗܝ‬#Q̣4‫ܘܕ‬ ̈ 3@ 9 .% C,G 1‫ ܗܘ‬5O( ‫ ܘ‬.1‫ܘܬ‬0+C4 8†%2 UQ4† %-@ ̣ ̣ 3@ .%̇-Ek‫ ܘ‬%+̈: 3@ 5UL .J̇hMi 3-;G‫ ̈ܐ‬10%/4f‫ ܐ‬pṀL‫ܘ‬ #E4‫ ܘܐܘ‬#̣2/k‫ ܘ‬.‫ ܘܐܘܬܪܘ‬#̣ER‫ ܘܐ‬.Jh/L‫ ܕ‬11‫ܢ‬l*hi uC( pṀL 12 .34̣‫ ܙ‬1‫ܬ‬5(‫ ܘܬܘܒ ܐ‬.#,I$‫ ܕܐ‬%CR ‫*?ܘ̣ܢ‬0M̈G ̇ ‫ܚ‬0P‫ ܘ‬.‫*?*?ܘ̇ܢ‬hR‫*?ܘܢ ܘ‬h-X( WL‫ ܕܐ‬3@ .13J̇54)4 %;G‫̈ܐ‬ .%ï‫ ܕܘ‬pC$‫ ܘܐ‬.%$?G %@)> 3-̣C-̇" ‫?ܘܢ‬2@‫ ܘ‬.%-C̈L ̇ :‫ ܘ‬.%4hi WṘ‫ܘܕ‬ 15 3@ 1 0$#2R u*‫ ܪ‬14 ‫ ܐܪܫ‬#* ‫ܬ‬54 F, ‫ ܘܐܢ‬.102*̈)@ ‫ܬ‬hO/4 ‫̣̇ܗ‬#4‫ ̣ܗܝ ܘܐ‬%C-̇" 1‫ ܘܗ‬.‫̣ܬ‬0-̣@‫ܕ‬ ‫̇ܗ‬5MG 1‫ܬ‬#@ 3@ ‫ܝ‬lP‫ ܘ‬18 .0;E*̇ ?̇2@ 17‫ ܕܬܐܙ̣ܠ‬16 0-̣4̇‫ܨ‬ :‫?ܝ‬-:‫ܘ‬5MQ:‫ ܕ‬20 3-G‫) ܐܙ‬R 102*)@ 3*K24 1910E@‫ܕܐܪ‬ 3*‫ ܕ‬#:‫ ܗ‬:3-@̈#* %/4f‫ ܐ‬J5MQ4 ‫ܗܝ‬#CL‫ ܕ‬22 3@ 21‫ܪ‬o/EG‫ܘ‬ H:‫ ܐܕ‬WG ‫ ܐܢ ܬܬܠ‬.pC$̣‫ ܕܬ‬HG 0*‫ ܐ‬231̇‫ܬ‬K̈-XL ‫ܪ‬04 (j*) 3@ .J):#QL 24J)Ṃ> ?G 1‫܇ ܘܬܗܘ‬3C*‫ܘܬܗ‬

%EP‫ܘܐ‬ 0- 4 0- 4 3 C: ‫ܗܘ‬ ̣‫̈ ܘ‬ 4 B: 1?U( 5 C add. 3*‫ܕ‬ ̈ 6 C: 3*0G‫ܬ‬ 7 BC: ‫ܟ‬5R0@ 8 BC || A err. %U2Q4 ||B add. %E-Ei‫ܕ‬ 9 B: J5C ̣ ( ‫?ܘܢ‬G 5Ọ(‫ || ܕ‬C: 1‫ܘܬ‬0+C4 %2UQ4 J5C( ‫?ܘܢ‬G 1‫ ܗܘ‬5O(̣‫ ܕ‬%-@̈ 3@ .J5C(̣ ̇ 10 BC: %+C( ̈ ̇ ( 11 B: 3*l*)i %+C

1‫ܬ‬5(‫ ܐ‬1024‫ܙ‬ J54)C4 14 B: u*‫ܪ‬#* 15 C add. ‫ܪ‬04 16 C: 0:‫ ܐ‬%4‫ܨ‬ 17 B add. 3@0G 18 BC: 0:‫ ܐ‬SE*̇ ̇ 5MG 1‫ܬ‬#@ 3@ ‫ܝ‬lP‫ܘ‬ 19 B: ‫ܗ‬ 10E@‫ || ܕܐܪ‬C: 10E@‫) ܐܪ‬R‫ܘ‬ 20 C add. ‫ܗܘܘ‬ 21 C add. ‫ܬܘܒ‬ 22 C add. ‫ܪ‬04 ̈ L 23 B: 10 -X 24 B add. 0:‫ܐ‬

1 C:

12 BC:

2 C:

13 C:

102

THE HISTORY OF JOHN THE SON OF ZEBEDEE

thirty-two years, after the thirty third had come,1 the Jewish people hated him and detested his good works just as they had rejected his father and made for themselves a calf at Horeb.2 And they gave him up to Pilate, the governor, and he scourged him and stripped him of his outer garments and they mocked him and spat in his face and wove a crown of thorns and set it on his head.3 And they crucified him on a tree and gave him vinegar and gall4 to drink and pierced him in his side with a spear.5 And he cried out in a loud voice on the cross.6 Then when the preaching of the prophets was fulfilled,7 the sun was dark from the sixth to the ninth hours8 and there was darkness in all the world on Good Friday. And the curtains at the entrance of the temple were torn9 and the sepulcher stones and rocks which blocked the entrances of tombs all about Jerusalem were broken asunder. And the dead came forth and entered into the city, while crying loud with their voices, and came and worshiped him while he was hanging on a tree, and many of them are (still) alive.10 And they took him down from the tree and a certain man, full of truth, Joseph the counsellor, wrapped him in linen cloths and put him in a tomb.11 And on the third day he rose from the dead and we saw him12 and he spoke with us, and we ate bread with him13 and we touched (him)14 and we believed and confirmed that he was the Word that became flesh and dwelled among us.15 And he ascended into heaven and is sitting at the right hand of his Father.16 And he gave us authority to give life and blessings to all who believe in his

1 This seems to rely on John’s chronology that Jesus was active over three Passovers after beginning his ministry. 2 Exod 32:1-6 3 This follows the sequence from Mt 27:26-31. 4 Mt 27:48; Mk 15:36; Lk 23:36; Jn 19:29 all use the term ὄξος. 5 Jn 19:34 6 Ms B fills in a quotation: “Father, forgive them!” Here again the sequence is different. Only in John is Jesus pierced in the side but it happens after he

cries out and dies. The mixed chronology suggests use of the Diatessaron. 7 Jn 19:24, 28, 36-37 8 Mt 27:45; Lk 23:44 9 Mt 27:51; Mk 15:38; Lk 23:45 10 The scene of stones falling and the dead rising only appears in Mt 27:51-53. 11 Mt 27:57-60 12 Mk 16:14; Lk 24:36; Jn 20:1-23 13 Lk 24:42-43; Jn 21:9-14 14 Lk 24:39-40; Jn 20:24-29 15 Jn 1:14 16 Mk 16:19; Acts 2:33

CHAPTER FOUR: TEXTS AND TRANSLATIONS

103

.0̣G‫ ܘܬ‬3*0G‫ ̇ܗܝ ܕܬ‬0Ẹ>‫ ܕ‬3@ .3-̣2̈$ 3*‫ܬ‬f‫ ܘܬ‬3*0G‫ ܬ‬13*‫ܕ‬ #-EL‫ ܕܐ‬H*‫ ܐ‬.‫̣ܗ‬0M̈k #2L‫ ܘ‬2 .%*‫ ܕ*̇?ܘܕ‬%C> ‫ܘܗܝ‬5QL ‫ܗܝ‬#CE$‫ ܘܐ‬.^*‫ܪ‬#,4 %EX ̣ > ‫?ܘܢ‬G 3 ‫)ܘ‬M>‫ ܘ‬.‫ܗ̇ܝ‬#4KG ̇ ̈ #(o4‫ܘܗ̣ܝ ܘ‬0,: ‫ܗܝ‬#,E$‫)ܘܗ̇ܝ ܘܐ‬X:‫ ܘ‬.%:#Ci‫ ܗ‬4 NUE-;G 8 ?G 7 #CL‫ ܘ‬%4 # ̣ ̈ R‫ ܕ‬%E-ER 6 #G)i‫ ܘ‬.?P‫ܨܘ‬5;4 5 #"‫ ܘܪ‬.?4 Jf5@‫ ܘ‬%E( ?G 10 #4?*‫ ܘ‬.%O-" => 9 ‫ܗܝ ܗܘܘ‬#;"‫ ܘܙ‬.?$54 ?EQ4 %/̣" 3*‫ ̣ܗܘ ܕ‬11 .?2P)4 10-R#E4 ‫ܘܗܝ‬K,@‫ ܘ‬.10+:‫ܕ‬ :%-M̈:‫ܘܙܘܬܗܘܢ ܕ‬5R 13 0-E@̣0$‫ ܐ‬3*‫) ܕ‬R ‫ ܀‬12 .%;-"o4 %4‫ܪ‬ ̈ $ 0$ 3@ %+C$ H+(‫ܘ‬ % R#+( 1‫ ܘܗ̣ܘ‬14 :p$0G %@)> 3-/ ̣ %>‫ ܬܪ‬WP‫ܝ ̈ܐ‬5k‫ ܘܐ̇ܨ‬16 :104‫ܘ‬5/4 %>‫ ܐܪ‬15 ?̇G#I4 ̈ -i #/QP‫ ܘ‬:%EI*‫ܕܗ‬ 17 W>f04 3*5- IL‫ ܕ‬3-G‫ ܗ‬:% :hk‫ ܘ‬%EX ̣ ̈ ̇ ‫ ܗܘܘ‬#E>‫ ܘ‬10-@ #Q;:‫ ܘ‬:FE$‫*? ܕܐܘܪ‬f)( JhM" )R ?G 18 ‫)ܘ‬XL‫ ܘܐܬܘ ܘ‬:‫?ܘܢ‬-EQ̈4 3-Q>o@ )R 102*)CG 3@ ‫ܘܗܝ‬0(‫ ܘܐ‬:19 3-C-̇" ‫?ܘܢ‬2@ 1K-ẌL‫ ܘ‬:%O-Q4 %G̣‫ܬ‬ ?R5R :%k#G#4 SL#* J‫ܪ‬5$ %Ẹ@ )( J5Mi‫ ܘ‬:%O-" %@#-4‫ ܘ‬:J5MQ4 20%CL‫( ܘ‬s*) %:0R‫ ܕ‬1l-,4 1‫ܗܘ‬ 3ER‫ ܘܐ‬:3C> =E@‫?ܝ ܘ‬-2*o(‫ ܘ‬:10-̈@ 0-4 3@ F" 10G‫ܕܬ‬ ‫ ̇ܗܘ‬#*‫ ܕܗܘ‬.3:̣5$‫ ܘܐ‬32C*‫ ܘܗ‬22 32( 3+i‫ ܘ‬:%C,G 21?C> 3@ ‫ܒ‬0̣*‫ ܘ‬%-C+G bẸL‫ ܘ‬.3̇4 3i‫ ܘܐ‬J5O4 1‫ ܕܗ̣ܘ‬10E@ =IG 10M̈k‫ ܘ‬%-̈( ‫ܠ‬0:‫ ܕ‬%2UG#$ 3G ‫ ܘ*̣?ܒ‬.‫ܗ̇ܝ‬#4‫ ܕܐ‬%2-C* 3C*?@̇‫ ܕ‬3@̇

‫ܪ‬04 3@‫ܘ‬, om. 3*‫ܕ‬ %*‫ܕ‬#*̈‫ܕ‬ 3 B: )M>‫ܘ‬ 4 BC: ‫ܣ‬#UE-;G 5 B: ‫ܘܪ ܩ‬ 6 C add. ?G 7 B: FL‫ܘ‬ 8 C add. 3*‫ܕ‬ 1 B:

2 C:

9 B om.

‫ܘ*?ܒ‬ %@‫̇? ܕ‬2@ ‫ܘܪܕܘ‬ ̈ %-@‫ܘ‬

10 B:

11 B add.

‫?ܘ̇ܢ‬G ‫ܩ‬#M$ Ẉ4‫ܕܐ‬. || C add. ?̇(‫ ܪܘ‬FE$‫ܘܐ‬ 13 B: 0 -E@0$‫ܘܐ‬, om. 3*‫) ܕ‬R ̈ $ 14 B add. 3-/ ̇ EI4 15 C: ? 16 B: 104‫ܘ‬5>‫ ܕ‬%@#-4 17 B: ‫ܪܥ‬04 18 B: ‫) ܘ‬XL ‫ܘܐܘܬܘ‬ 19 C add. ‫ܢ‬#:‫ܐ‬ 20 C: ?C ̣ L̇‫ܘ‬ 21 B: 3C> = ̣ R‫ܘܐ‬ 22 BC: 32+i‫ܘ‬ 12 B add.

104

THE HISTORY OF JOHN THE SON OF ZEBEDEE

name. And he said to us, ‘Go forth, teach, and baptize them in the name of the Father and Son and Spirit of Holiness. All who believe and are baptized will live.’1 And now, I petition you, Secundus, for I have estimated you in these days, that you are not a blasphemous man but are full of blessings and love for foreigners: receive now everything that I have spoken before you, and do not regard me as a fraud. But if you wish, come with me to the country of Galilee and I will show you some of the dead and some of the blind and some of the bent and some of the paralytics and some of the people whom he cleansed and healed and whom he raised, who are alive. But if you do not wish to come but you believe, you are greater than I who have seen him and have been with him.2 You who believe in him, that he is God who did these things, he will also convert you and make you white and purify you from the smell of unclean sacrifices. Indeed, my brother, assuage me and your house will be blessed and you will be known before him in the new world.” 9 Then Secundus the bathkeeper was sitting and was stunned and he wondered at what he was hearing from John. And he began to say to him, “What you have said to me is wonderful and verging on a marvel. For even if he is not God and did not descend from heaven, he ought to be believed in and be called God, since he came forth from the womb and did not destroy (her) virginity when he came forth. And it is a very terrible thing if a person does not hold it true that he is God, who raised the dead, and he is the Creator, who made wine from water; and he has authority over our body, and because of this he opened and healed and cleansed (it).

1 Repeated from ch 1; a combination of Mt 28:19-20 and Mk 16:16.

2 Lewis’ Arabic ends speech here.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

105

F+4 .2‫̣ܢ‬#:‫)ܘ ܐ‬C>‫ ܘܐ‬1 ‫)ܘ‬CG‫ ܬ‬#"#P‫ ܕ‬.3G 5@̣‫ ܘܐ‬.?C+4 .%-̇( )Ċ>‫ ܘ‬3C*?@̇‫ ܕ‬3@̇ =R .3%$‫ܕ‬#"‫ ܕ‬%(‫ ܘܪܘ‬J̣54‫ ܘ‬%4‫ܐ‬ 3-G?4 5-i ‫ܟ‬0-̇O: .J):#QL HG %:‫ ܐ‬N-;̣@ %̣$‫ܘܗ‬ 0-Ẹ@ %G‫ ܐ‬.H*0*‫ ܐ‬%2P)X@ J5Mi #G‫ ܕ‬.1̣0@̈#* ̈ .H ̣ -@)" 0EE@̇‫ @)ܡ ܕ‬3*‫= ܕ‬Ṁ" .%-2OR‫ ܐ‬40C(‫ ܘܪ‬1̣0M̈k J‫ܬܪ‬KG WC> 1‫ ܬ‬.0̣-4̇‫ ܨ‬5 ‫ ܐܢ‬%G‫ ܐ‬.%Ei‫ ܕ‬W2-4#+(‫ ܬ‬%G‫ܘ‬ %;-̈;R 3@‫ ܘ‬.%̇-C̈L 3@‫ ܘ‬10-̈@ 3@ H*#(‫ ܘܐ‬.%̣E-Ei‫ܕ‬ .‫ܢ‬#:‫ ܐ‬3-C-̇"‫ ܕ‬F,:̇‫ ܘ‬WL‫ ܘܐ‬ẆR‫ ܕܕ‬J5M̈i 3@‫ ܘ‬.6%̇*h+@ 3@‫ܘ‬ ‫ ̣ܗܘ‬0:‫ ܪܒ ܐ‬.0̣:‫ ܐ‬3C*?@̇‫ ܘ‬1‫ ܕܬܐܬ‬7 0-4̇‫ ܨ‬%G 5-i ‫ܐܢ‬ 1?G‫? ܕܐ‬G 0:‫ ܐ‬8 3C*?@̇‫ ܕ‬.?C> 0*‫ ܘ̇ܗܘ‬.‫ܗ‬0*o(‫ ܕ‬W2@ 3@ .ḢG ‫)ܫ‬Q@̇‫̣ܪ ܘ‬#,@̇‫ ܘ‬ḢG %2;@̇‫ ܘ‬.3-G‫) ܗ‬Ṃ>‫ܗܘ ܕ‬ ̇ ̈ (‫ ܐ‬3*‫ ܐ‬.1KC̈k %,̈4‫ ܕܕ‬1‫ܘܬ‬5P‫ܙ‬ 10 ‫ܟ‬540@‫ ܘ‬9 W2,-:‫ ܐ‬W ̣ .1‫ ()ܬ‬%CE/4 ‫ܗܝ‬#@)" %/*)* 110*‫)ܟ( ܘ̇ܗܘ‬.‫ܟ‬5@#> => 13 5@‫ܕ‬0@‫ ܘ‬.?̣-@̇‫ ܘܬ‬1‫ܒ ܗܘ‬0*̇ .%̣-2̇E4 123*‫)ܣ ܕ‬:#QL 9 ?-@‫ ܬ‬.?G 5@K:‫ ܕ‬1‫ܝ ܗܘ‬5$̇‫ ܘ‬.1‫ ܗܘ‬pĊ$ 32(#* 3@‫@)ܡ ܕ‬ ‫ܘܗܝ‬0*‫ ܐ‬%G 5-i 3P‫ ܐ‬.15 ‫ܟ‬5$̇ J5@‫)ܘ‬G‫ ܘ‬ẈG 140EẸ@‫@)ܡ ܕ‬ 3C*‫ܗ‬0:‫ ܗܝ ܕ‬10-G‫ ܘ‬.17 0̣,̣: %-C$ 3@ 16 #G‫ ܘ‬:1?G‫ܐ‬ %G‫̈ܘ‬04 =Ṁ( %G‫ ܘ‬.%̣L5R 3@ b;̣:‫ >= ܕ‬.1̣?G‫ ܐ‬J5"0:‫ܘ‬ ‫ ܗܘ‬1?G‫ ܕܐ‬5+: 18u:‫ ܐ‬%G‫ ܐ‬%4‫ ܗܘ ܪ‬%,:#i‫ ܘ‬.b;̣: )R ̈ 3@ )Ṃ>‫ ܗܘ ܕ‬%*‫ܘ‬54‫ ܘ‬.10-̈@ F,:‫ܕ‬ 19 #*‫ ܘܗܘ‬.J 5C( %-@ ̣ ̇ .WR‫ ܘ̇ܕ‬FE(‫ܚ ܘܐ‬0P J‫= ܗܕ‬U@‫ ܘ‬.‫ܢ‬0E-Mi => s-E$

‫)ܘ‬CG‫ܘܬ‬ %CC̈> ‫?ܘܢ‬EIG 3 C: %+*)" 4 B: 0:‫ ܐ‬F(̇‫ܘܪ‬ ̇ 5 B: : W2-4#+(‫ ܕܬ‬5-i %G‫ܘ‬ ‫ || ܘܐܢ‬C add. 0:‫ ܐ‬%4‫̣ܗܘ ܕܨ‬ post ‫ܐܢ‬. 6 C add. ‫ܬܘܒ‬ 7 BC: 0:‫ ܐ‬%4̇‫ || ܨ‬C mg. 0:‫ܐ‬

3* ‫ܕ‬ 0:‫ ̇ܐ‬1‫ || ܘܗ̇ܘ‬C: ‫ܐܦ‬ 0:‫ ܐ‬1‫ܗܘ‬ 12 B: ‫)ܘܣ‬2"#L 3*‫ܗܘ ܕ‬ ̣ 13 C add. 1‫ܗܘ‬ 14 C: 0EEC@‫ܕ‬ ̇ % 4‫ܪ‬ 15 C: ‫ܟ‬5$ 16 C: =/G‫ܘ‬ 17 C: 0, ̣ :‫ܘ‬ 18 C: u:‫ܕܐ‬ 19 C: ‫ܗܘ‬ ̣‫ܘ‬

1 B:

10 C add.

2 C add.

11 B:

man. prim.

8 C: 9 B:

3C ̣ *?̇@‫ܘ‬ W2-,-:‫ܐ‬

106

THE HISTORY OF JOHN THE SON OF ZEBEDEE

This one ought to be called God, and not this (other) one to whom, see, for more or less sixty years I have given vows and libations, and she has not opened the eye(s) of my son, who was blind.1 But now, my son John, let this mystery which we have spoken about be kept and let it not be revealed until the time when its Lord wishes to reveal it, especially since you are a foreigner, lest it be heard about you that you do not worship Artemis and they burn you. For now, I have ascented to, and I believe, and I hold to be true everything you have said. Now, you be persuaded by me and take upon you the administration of this bathhouse and let your eyes be over the hired hands and you have control over the profits and over all of the expenses.” But John said to him, “It is not fitting for me to eat when I am not working.”2 And Secundus said to him, “Your work is more difficult than one who works.” Then the holy one was persuaded by him and took upon himself to receive the profits of the bathhouse and he gave an account from morning to morning. Then Secundus was amazed, he and his household, how much the profit of the bathhouse increased in those

Ms C adds here: “And when John saw and heard this from him and knew that there was faith resting in him, he replied and said to Secundus the bathkeeper: ‘Bring your son here to me.’ And after his son came and stood before him, Saint John stood immediately and prayed. And he drew near and sealed his eye(s) in the name of our Lord Jesus Christ and healed him. And when the 1

father of the youth saw what had happened, that the eye of his son was healed, he was rejoicing and praising God while saying, ‘Now I know that there is no God but the one who was proclaimed to us by you!’” 2 Lk. 10:7; Lewis’ Arabic breaks here and summarizes that Secundus and his household were baptized and his son healed, just like in mss C and E.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

107

̇ 1‫ ܗ‬5-O( 5*0*‫ ܕ‬J‫ ܗܕ‬%G‫ ܘ‬.1̣?G‫ ܐ‬J5"0:‫ ܕ‬%G‫ ܘ‬3*‫ ܕ‬%:‫ܗ‬ ?G 0(̣0P %G‫ ܘ‬.%̣-"̈#:‫ ܘ‬Jf): ?̇G %:‫܇ ܕ*̇?ܒ ܐ‬1 3-2$̈ 3*0$ %:‫ ܗ‬31‫ ܪܙ‬5U:0: .32̣(#* ‫ܝ‬54 3*‫ ܕ‬%$‫ ܗ‬2 .J5*#>‫ܝ ܕ‬5MG ?2-> ‫ܗ‬5@ %4l:‫ ܕ‬6%24oG %@)> %Ẹi0: 5%G‫ ܘ‬4 .32̣( 3EE@‫ܕ‬ %CG‫ ܕ‬.%-2OR‫ ܐ‬J5Mi H*0*‫ ܕܐ‬3*‫ ܕ‬0*‫ܐ‬5*0* ‫ܗ̣ܝ‬#-EX:‫ܕ‬ %$‫ ܗ‬.H:‫")ܘ‬#:‫ ܘ‬7 ‫)̣ܬ‬X ̣ L N-Ck‫ܪ‬KG #G‫ ܕ‬H-E> p@0̣+: 10 .‫ܬ‬5@‫) ܡ ܕ ܐ‬CEIG ‫ܬ‬5$ ̣ ̣ ̇ ‫ ܘܐ‬9 02C*‫ ܘ̇ܗ‬0CE$̇ 8%:‫ ܐ‬.3*̣‫ܕ‬ J‫ ܕܗܕ‬1‫ܬ‬#:54)@ H-E> =Ṁ"‫ ܘ‬.0̣:‫ ܐ‬3*‫ ܕ‬WG N-;k‫ܐܬ‬ => 110U-E$ 0*‫ ܘܗ̣ܘ‬.Jh-i‫ >= ܐ‬H-2̈-> 3*‫̈?ܘ‬:̇‫ ܘ‬.%̣2E4̇ .?G 5@̣‫ ܐ‬32̣(#* 3*‫ ̣ܗܘ ܕ‬.10Q;: ?̇ER 12 =>‫ ܘ‬1̣0EE> (%R) .?G 5@̣‫ ܐ‬13 ‫)̣ܣ‬:#QL‫ ܘ‬.%:‫ ܐ‬j̇EP %G )R N/G‫ ܕܐ‬WG ‫ ܙܕܩ‬%G ?G N-;k‫ ܐܬ‬3*)*‫ ܗ‬.jEṖ‫ ̇ܗܘ ܕ‬3@ 14 HEC> ‫ ܗܘ‬%+̣" .%̣2E4̇‫ ܕ‬1610EE> =MQ̇@ 151‫ܗܝ ܕܗ̣ܘ‬#E> =M"̇‫ ܘ‬.%+*)" ?@‫ ܬ‬3*‫)ܘܣ ܕ‬:#QL ‫܀‬J5PlG J̣5P‫ ܨ‬3@ %2M$#( ‫ܘ*̇?ܒ‬ ̈ 3-G?4 %2̇E4‫ ܕ‬10EE> 0-X ̣ L %CR‫ ܕ‬.‫̇ܗ‬0-4 W24‫ ܘ‬17 ?G 1‫ܗܘ‬

WG0*̣‫ܐ‬ 32(#* 1o(̣ )R‫ܘ‬ ‫ ܘ*)ܥ‬.J‫? ̇ ܗܕ‬2@ pC̣$‫ܘ‬ .%,-:̣‫ ܕ‬1‫ܬ‬#2C*‫? ܗ‬4 0*‫ܕܐ‬ ‫)ܘܣ‬:#QOG ?G 5@̣‫ ܘܐ‬%2̣> .%R‫?ܪ‬G ‫ܟ‬54 WG ‫ܝ‬5"̣ .%-2E4̇ .‫ܗܝ‬#@)" F"‫ܗ ܘ‬54 1‫) ܐ̣ܬ‬R‫ܘ‬ 32(#* %+*)" ‫ ̣ܗܘ‬J),@ F" ?2-/G ?@0̣(‫ܒ ܘ‬5"̣‫ ܘ‬.WG‫ܘ̇ܨ‬ %,-̣+@ ‫ܥ‬#+* ‫ܢ‬5@‫? ܕ‬C+4 ‫ܗܝ‬#4‫ ܐ‬1o(̣ )R‫ ܘ‬.?̇-̣L‫ܘܐ‬ .1̇ ‫ܕܗ̣ܘ‬ ‫@)ܡ‬ %-Ek‫ܕ‬ ‫ ܐܘܕܝ‬.‫ܗ‬54‫ ܕ‬%2-̣> 0-̣L‫ܘܐܬܐ‬ %$‫ ܗ‬5@̇‫) ܐ‬R 1?GKG j-M$̇‫ܘ‬ %G‫ ܐ‬1?G‫ ܐ‬0-G 0>)*̇ ‫̇ܗܘ‬ 540L‫ ܐ‬H2@‫ܐܢ () ̇ܗܘ ܕ‬ :3G 3 B: 1‫ || ܐܪܙ‬C: 1‫ܪܐܙ‬ 1 C add. 2

C add.

32EE@‫ܕ‬ ‫ܬܘܒ‬ ̇ 6 C add. ‫ܗܘ‬ 7 B: 0 : ‫ܐ‬ ) XL̇ NCk‫ܪ‬KG || C: ̣ ̇ 0:‫) ܐ‬XL N-Ck‫ܪ‬KG 4 B om. || C: 5 C add.

8 C om.

̇ 0ĊE$‫ ܘ‬.0̣ 2C̣*‫ܗ‬ ̇ ̇ ‫ܘܐ‬ 10 C: J)M/4‫ ܘ‬.‫ܬ‬5$ WG ‫ܬ‬5@̣‫)ܡ ܕܐ‬CEIG 0,I$̇‫ܐ‬ 11 BC: s-E$ || C add. 0:‫ܐ‬ 12 C: => ‫ܐܦ‬ 13 BC: ‫)ܘܣ‬:#QL || C add. 3*‫ܕ‬ %-2E4 14 C add. ‫ܝ‬54 15 C: 1‫?ܘ‬ ̣ :‫ܕ‬ 16 C: 10E/@ 17 BC add. ‫ܗܘ‬ 9 B:

108

THE HISTORY OF JOHN THE SON OF ZEBEDEE

days, which were twenty-two days. And often he would get up early and go down and speak with the holy one and ask him, “How is it possible to make me your associate?” Then John said, “When he opens the eyes of his child so that he might be baptized.”1 10 Then on the twenty-fifth day, at a particular time of day, the son of the governor, whose name was Menelaus—his father’s name was Tyrannus2—came and pressed the holy one that the bathhouse be closed and prepared (for Menelaus). But this thing was not revealed to the holy one, that a person was going with him (i.e. Menelaus) into the bath. So, the holy one ordered the bath be prepared and this Menelaus came to bathe, and he took a woman with him into the bath, a harlot, and he was with her in the bath. And when he came forth from his bath3 John stood and said to him, “Do not come here again, for you have done great dishonor to your person, which was created in the image of God,4 by going in with this harlot woman,5 and you have not been ashamed of seeing her nakedness nor of she seeing your nakedness.”6 Then Menelaus became angry with the holy one and struck him. And Saint John said to him, “If you come here (again), henceforth, you will not go out.” But after two days, (Menelaus) sent two of his servants to prepare the bath. When the bath was prepared, he came to bathe

In ms A this seems to be a symbolic opening of the eyes, since no healing takes place. Ms E adds the same scene as C about Secundus’ son here (see Appendix B p. 218). 2 Acts 19:9 Paul holds daily discussions in the lecture room of Tyrannus in Ephesus. 1

3 According to Payne-Smith the term 10,L is often used of baptism. Menelaus is going through a symbolic baptism here and is about to literally die and be raised. 4 Gen. 1:26 5 There may be a corruption in Lewis’ Arabic text here. 6 Gen. 3:10

CHAPTER FOUR: TEXTS AND TRANSLATIONS

109

‫)ܡ‬Q̇@ 0*‫ܐ‬5*0*‫ ܘ‬.3-@̈#* 3*f‫ ܘܬ‬3*̣hO> ‫ ܗܘܘ‬3*‫ ܕ̇ܗܘ‬.1̣0@̈#* ̇ ‫ ܘ‬%+*)" F> 1=EC@‫ ܘ‬.0,̇:‫ ܘ‬1̣‫ܗܘ‬ 3 %*l@ 3I*‫ ܕܐ‬.?G 2‫ܠ‬K+@ ̣ ‫ܚ‬0̣P‫ ܕ‬3@ 5.1̣‫ ܗܘ‬5@̣‫ ܐ‬32(#* 3*‫ ̣ܗܘ ܕ‬.J5M( HG 4W2*)M>‫ܕܬ‬ .7)C/:‫̣ܗ ܕ‬54‫ ܕ‬6?2-> 54 .%̣@#-4 10/$ ‫ >)ܢ‬8%+C(‫ ܘ‬3*hO>‫ ܕ‬3*‫ ܕ‬%@#-4 10 10.‫ܣ‬#:‫ܪ‬#k ‫ܗܝ‬#4KG‫ ܘ‬9:‫ܣ‬KE2@ 1‫? ܗܘ‬C$‫ () ܕ‬%R5P‫ܗܘ‬ ̣ ̇ .%̣:‫ ܗ‬113*‫ ̣ܗܘ ܕ‬.3"‫ ܘܬ̣ܬ‬%2E4 )(‫ ܕܬܬ‬.%̣+*)QG ‫ܗ‬lG‫ ܘܐ‬1‫ܐ̣ܬ‬ %̣+*)" )Q̣P‫ ܘ‬.%2EṀG ?C> ‫ܠ‬K̇> u:‫ ܕܐ‬%+*)QG 12%Ẹi %G =>‫ ܘܐ‬.%̣,O:‫ ܕ‬14‫ܘܣ‬KE2@ 13%:‫ ̣ܗܘ ܗ‬1‫ ܘܐ̣ܬ‬.%2E4̇ 02"̣‫ܘܬ‬ )R‫ ܘ‬.%2EṀ4 ?̇C> 1‫ ܘܗ̣ܘ‬.1̣0-:‫ ܙ‬J)( 1‫ܬ‬0:‫ ܐ‬.%̣2EṀG ?C> 34̣‫ ܙ‬1‫ܬ‬5(‫ ܐ‬%R‫?ܪ‬G .?G 5@̣‫ ܘܐ‬32̣(#* 15F" .‫̣ܗ‬0,L 3@ b;̣: .ḢP‫ܨܘ‬5;G (^R) ‫)ܬ‬Ṃ> %4‫ ܪ‬18J5>‫ ܕܨ‬17‫ܠ‬#U@ .161‫ ܬܐܬ‬%G .1̇0-:‫ ܙ‬1‫ܬ‬0:‫ ܐ‬F> 0Ẹ>‫ ܕ‬.1̇?G‫? ܕܐ‬CGl4 J54̣‫ ܕ‬19%:‫ܗ‬ 3*‫ ̣ܗܘ ܕ‬.H-L‫ܪ‬#P 21‫ܬ ̣ܗܝ‬o(̣‫ ܘ‬.?̈-L‫ܪ‬#P 200*o(̣‫)ܬ ܕ‬,Ṛ‫ ܐܬ‬%G‫ܘ‬ 32̣(#* 3*‫ ܕ‬%+*)" .‫?ܝ‬-,@‫ ܘ‬23%+*)Q4 225-P‫ܘܣ ܐܬܬ‬KE2@ ̇ ;: %G %̣R‫ ܗܪ‬3@ %̇R‫?ܪ‬G 240*̣‫ ܐܢ ̣ܗܘ ܕܐܬ‬.?G 5@̣‫ܐ‬ 25.0Q .%2E4̇ ‫ܢ‬#2"0̣:‫ ܕ‬26‫̈)ܘܗܝ‬Ṃ> 3@ 3*f‫)ܪ ܬ‬$ .3-̣̈@#* 3*f‫ܪ ܬ‬04 3@‫ܘ‬ .%,Ọ:‫ ܕ‬1‫ ܐ̣ܬ‬.%̣2E4̇ 02"̣‫) ܬ‬R‫ܘ‬

=E@‫ || ܘ‬C add. 1‫ܗܘ‬ 1‫ܗܘ‬ 3 C: 0:‫ ܐ‬1l@ 4 B: ‫)ܢ‬M>‫ ;ܕܬ‬C W:)M ̣ >‫ܕܬ‬ 5 B: ?G et om. 1‫ || ܗܘ‬C: 5@ ̣ ‫ܐ‬ ?G 1̣‫̄ܗܘ‬ ̈ 6 BC: %2-> ̈ ‫̣ܗܘ ܘ‬ 7 C add. ‫ܗ‬0-4‫ ܘ‬W24 ̈ (‫ܘ‬ 8 C: uC 9 B: ‫ܘܣ‬KE 2@ || C: semp. ‫ܣ‬#GK-@ 10 B: ‫ܣ‬#:‫ܪܘ‬#k 11 C add. %C-E> 12 C add. ?G 1‫ܗܘ‬ 13 C add. %C-E> 14 B add. H*‫ܐ‬ 1 B:

2 C add.

1‫ܗܘ‬ 1024‫ ܙ‬%R‫?ܐܪ‬G 1‫ ܬܐܬ‬%G 10*5(‫ܐ‬ 17 C: =U@ 18 C add. ‫ܗܘ‬ 19 B: %:‫ ܗ‬%P‫ܨܘ‬5;G 20 B: 0*̣o(‫ܘ‬ 21 B om. || C: ‫ܬ‬o( ̣ ‫ܘܐܦ ̣ܗܝ‬ 22 B: 5-P‫ || ܐܬ‬C add. 1‫ܗܘ‬ ̄ 4? 4 23 C: )Q 24 C: 0:‫ ܐ‬1‫ܕܐܬ‬ 25 B add. 0:‫ ܐ‬b; ̣ : || C: %R‫?ܪ‬G 3@ ‫ ܬܘܒ‬.1‫ܬ‬5(‫ ܐ‬1024‫ܙ‬ 0:‫ ܐ‬b;: %G %R̈ ‫ܗܪ‬ 26 C: ‫)ܪ‬$ .10@# * ‫ܪ‬04 3@‫ܘ‬ ‫)ܘܗܝ‬M̈> 3@ 3*f‫ܬ‬ 15 C add. 16 C:

110

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and he brought the harlot from before with him. But Saint John, by the influence of God our Lord, had gone to see the stokers (of the fire) and when he arrived he asked, “Why is the bathhouse door closed?” They told him, “Menelaus son of the governor is there inside.” Then the holy one, when he heard that (Menelaus) was inside and the harlot was with him, was grieved and sighed and was troubled.1 He waited until the two of them came out. And he did not look at them until they put on their outer garments. When they were dressed after their bath, he turned and looked at them and said to the young man, “To you I say, may Jesus rebuke you, whom the Jews crucified on a tree, 2 and who died and rose after three days. He is God3 and he ascended to heaven and is at the right hand of his Father. But you will fall down and die on the spot!” Then an angel of the Lord immediately struck him and he died on the spot.4 And he was lying down and Saint John was sitting near him. Immediately, the harlot went forth with a great outcry while holding her hands on her head. And when those around the bathhouse heard they came and saw with trepidation that the young man was dead and laying down and the holy one sitting by his side. And they looked

This part of the Menelaus sequence is reminiscent of the episode described by Irenaeus about John encountering the heretic Cerinthus (Eusebius HE 3.28.6). John enters the same bathhouse as Cerinthus and as soon as he realizes this he runs out “lest the bath-house fall in, for Cerinthus, the enemy of truth, is within” (Lake, LCL). 2 This is the first mention of the Jews and it is quite stereotypical 1

of the period. This same notion of the Jews as crucifiers of Christ appears several times in the narrative. It is similar to expressions found in the Doctrina Addai and the Teaching of the Apostles. 3 Lewis’ Arabic: “the Word of God” 4 The Menelaus episode is intertwined with episodes from the Greek Acts of John and the Acts of John by Ps. Prochorus. See the brief essay by Macmunn.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

111

.32̣(#* 3*‫ ܕ‬%+*)" .10-@)" ‫ ̇ܗܝ‬1?C> 10-:‫? ܙ‬G ‫ܝ‬0*̣‫ܘܐ‬ => b*):‫ ܕ‬1‫ ܗܘ‬b-;: .2‫̣ܢ‬5@ 1?G‫ ܕܐ‬1‫ܬ‬#:)M/C4 %>‫) ܬܪ‬-(‫ ܐ‬3%2@ =U@‫ ܕ‬.‫̣ܠ‬K$̇ .1̣‫) ܐ̣ܬ‬R‫ ܘ‬.Jf#X$ .#XG 0*‫ ܐ‬%R5P‫ ܗܘ‬5 54 4 ‫ܣ‬KE2@ .?G 3*5@‫ ܐ‬.%2E4̇‫ܕ‬ .1̣0-:‫ ܙ‬7 ?C> 6 0*‫ ܘܐ‬:‫ ̣ܗܘ‬#XG‫ ܕ‬pC ̣ $ ̇ )R 3*‫ ܕ‬%+*)" ̇ 8 ‫ ܗܘܘ‬#Q;:‫ ܕ‬%@)> ‫̣ܝ‬#"‫ ܘ‬.ui0$̣‫ ܘܐ‬j̣:‫ ܘܐܬܬ‬ḃ->‫ܐ̣ܬܬ‬ ̇ .‫*?ܘܢ‬0,̈: #-OR‫ ܕܐܬ‬10%@)> ‫?ܘܢ ̣ܗܘ‬4 5( %G‫ ܘ‬.9‫*?ܘܢ‬f‫ܬ‬ .‫?ܘ̣ܢ‬4 5(‫ ܘ‬W2P‫ ܐ̣ܬ‬.‫ܗܘ̣ܢ‬0,L ‫ܪ‬04 3@ #-OR‫ ܐܬ‬11)R‫ܘ‬ ̇ ‫ ܐ‬HG 12 .%C-E/G ?G 5@̣‫ܘܐ‬ 14 ‫ܥ‬#+* H4 ‫ܪ‬#/X: .13 %:‫ ܐ‬5@ 10G0G F"‫ ܘ‬0-@‫ ܘ‬.%̇O-" => 15%*‫ܗܝ *̈?ܘܕ‬#MG‫̇ܗܘ ܕܨ‬ => 17‫ܘܗܝ‬0*‫ ܘܐ‬.%̇-C+G ḅEL‫ ܘ‬161?G‫ܘܗܝ ܐ‬0*‫ ܘܐ‬.3̇-̣@̈#* (tR) .‫ܟ‬0R‫ܬ >= ܕܘ‬#@‫̣= ܘܬ‬P̣‫ ܬ‬%G‫ ܐ‬.‫ܗܝ‬#4‫? ܕܐ‬2-C* .‫ܗ‬0R‫ >= ܕܘ‬0-@‫ ܘ‬19%̣*5@‫? ܕ‬RKE@ ‫?ܝ‬-,@ 18J),@‫ܘ‬ .21‫ܗ‬0R‫ >= ܕܘ‬1‫ܒ ܗܘ‬0*̇ 32̣(#* %+*)"‫ ܘ‬.201‫ ܗܘ‬J)$̣ ‫ܘ̣ܗܘ‬ ̈ -L )R ‫܇‬1̣04‫ ܪ‬10EE-4 0Q̣;: ‫ ̇ܗܝ‬10-:‫ ܙ‬J),@‫ܘ‬ ?̇*)*̈‫ ܐ‬3-C ̇ 1‫ܬ‬#M*‫ܗ‬54 ‫ܘ‬o(‫ ܐܬ̣ܘ ܘ‬.%̣2E4 ‫ܝ‬f)( 23#/̣C$ )R‫ ܘ‬.22?̇$‫>= ܪ‬ ̇ 26 ‫ܘ‬5(‫ ܘ‬25 .?Mi => ‫ܒ‬0* % +*)" ‫ ܘ‬.J )$‫ ܘ‬%C-E> 24 0-@‫ܕ‬ ̣ ̣ ̣

10-:oG ?C> ‫ܬܘܒ‬ =R J5@ ̇ 3 B: 3@ 4 B: ‫ܘܣ‬KE 2@ 5 C: ‫ܗ ܕ‬54 6 C add. 1‫ܗܘ‬ ̇ 7 B add. ‫ܗܝ‬ 8 B: ui0$‫ܘܐܦ ܐ‬ ̈ 0*‫ ܕܐ‬%I*KG 9 C add. ‫ܗܘܝ‬ ̈ .‫?ܘܢ‬-:K@ 10 C add. 3*‫ܕ‬ ̇ 11 C om. #-OR‫ܕܐܬ‬ ̈ )R‫ ܘ‬.‫*?ܘܢ‬0,: homoiotel. ̇ 12 BC add. ‫ܗܘ‬ 13 C add. %C-E> 1 C:

2 C:

%,-+@ ‫ܥ‬#+* ‫ܢ‬5@ %*‫̈ܕ‬#* et add. F-E$‫ܘܪ‬K4 16 C add. 1?G‫ ܐ‬54 17 C add. 3*‫ܕ‬ 18 C: .‫ܟ‬0R‫ >= ܕܘ‬J), ̣@ J),̣@‫ܘ‬ 19 C add. %+*)"‫ܗ ܕ‬0E@ H*‫ܐ‬ 20 C: 10C ̣ +̇: %G‫ ܕ‬J)$̤ 1‫ܘܗ̣ܘ‬ 21 C: ‫ܒ‬0*̇ 32(#* 3*‫ ܕ‬%+*)"‫ܘ‬ :?Mi ̣ ̇ => parab. 22 C: ? +* ‫ܪ‬ 23 C add. ‫ ܕ‬3-G‫ܗ‬ 24 BC: 0--@‫ܕ‬ 25 B: ?M2i 26 C: )(‫ܘ‬ 14 C: 15 C:

112

THE HISTORY OF JOHN THE SON OF ZEBEDEE

at his face and they recognized that he was Menelaus, the governor’s son. And lamentation and wailing hastened throughout that whole street. 11 Now it was a meal time and (Menelaus’) father was seated and was expecting him to come up and eat with him. But they entered and told him, “Alas! Your only son is dead and lying in the bathhouse!”1 And Tyrannus got up quickly and threw ashes on his head and tore his clothes. And he made haste going to the bathhouse to his son and a great multitude was with him. And he came and entered and saw his son dead and lying there and Saint John sitting by his side. So they seized John and cast bonds on his hands and feet and thick iron bands around his neck. But the father of the young man was crying out a great wailing and he gave the order and they stripped John in order to see what there was on him. And when they threw off his coat and worn-out linen he was wearing, they found a cross on him which hung on his neck and it was of wood. And the governor, the father of the young man, ordered that they take it from him. And when they reached out their hand(s) to take it from him, there were four tongues of fire2 and they burned the hands of those who were near it. And the entire crowd cried out, “This man is a magician! Let this man be kept today and let him be questioned how many companions he has.” And the governor ordered that Saint John be dragged away until he entered the prison while the young man, his son, was buried. But the holy one cried out, “The young man is not dead.” So, his father ordered,

1 The use of the preposition suggests he died inside the bath. This was an important detail for

Macmunn’s argument. See above pp. 11-12. 2 Acts 2:3. The number four may be symbolic of the Four Gospels.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

113

%R5P‫ ܗܘ‬54 ‫ܘܣ‬KE2@‫ ܕ‬.#̣>‫ܘܕ‬0$‫ ܘܐ‬1 ?P‫ܨܘ‬5;4 ‫ܗܘܘ‬ .‫ ̇ܗܘ‬%"#$ ?EI4 #̣4‫ܗ‬5L 10EE*‫ ܘ‬%,:#i‫ ܘ‬.‫ܘܗܝ‬0*‫ܐ‬ ‫ܗ̣ܝ‬#4‫ ܐ‬1‫ ܗܘ‬%2̣i‫ ܘ‬.1‫ܘܬ‬5$‫ ܕ‬%̣:)> 3*‫ ܕ‬1‫ܘܗܝ ܗܘ‬0*‫ ܐ‬11 ̇ ݀ G 1‫ܪ ܗܘ‬K(‫ܘ‬ .?̣G 3*5@‫ ܘܐ‬#E>‫ ܘ‬.?C> J‫ܪ‬0+:‫ ܘ‬bO:‫ ܕ‬.? ̇ 0*K4‫ܗ‬5O@ F"‫ ܘ‬.%2EM4 J)$̣‫ ܘ‬0̣--@ 1‫ ܗ‬2H*)-,* ‫ܟ‬54‫ܕ‬ 1‫ ܪܗ*^ ܗܘ‬.‫ܘܗܝ‬0,̈: ‫ ܘ̇ܨܪܝ‬.?$‫ >= ܪ‬%CU" W@‫ ܘܐܪ‬3.‫̣ܣ‬#:‫ܪ‬#k .?C> 1̣K-XL %+2R‫ ܘ‬.‫ܗ‬54 ‫ܬ‬#G 5%2EṀG 1‫ ܐ̣ܬ‬4)R 3*‫ܕ‬ ̇ ‫ܒ‬0* 32̣(#* %+*)"‫ ܘ‬.J)$̣‫ ܘ‬0̣--@‫ܗ ܕ‬5MG 1o(̣‫ ܘ‬6=>‫ ܘ‬1‫ܘܐ̣ܬ‬ ‫*)ܘܗ̣ܝ‬K̈4 %̇ẸM̈( #-@‫ ܘܐܪ‬.32̣(#-G ‫ ܘܐ()ܘܗܝ‬7.?Mi => ‫ܗܝ ܕ̇ܗܘ‬#4‫ ܐ‬3*‫ ̣ܗܘ ܕ‬9.‫ܘܪܗ‬l4 8JhX> JhG#"‫ܗܝ ܘ‬#Eih4‫ܘ‬ ‫ܗܝ‬#,E$‫ ܘܐ‬.1̣‫) ܗܘ‬Q̣P‫ ܘ‬.104‫ ܪ‬101̣0EE*‫ ܐ‬1̇‫= ܗܘ‬E-@ .%̣C-E> ?2*‫ܬ‬#R #C*‫) ܐܪ‬R‫ ܘ‬.‫ܗܝ‬#E> 0*‫ ܐ‬%2@ ‫ܘܢ‬o,:‫ ܕ‬.3̇2(#-G %M-G‫ܗܝ ܨ‬#E> #,I$‫ ܐ‬.1̣‫ ܗܘ‬SU/̣@‫ ܕ‬%-E4 ()R) %:‫)ܘ‬L‫ܘ‬ ‫ܗܝ ܕ̇ܗܘ‬#4‫ ܐ‬%R5P‫) ܗܘ‬Q̣P‫ ܘ‬.%O-"‫ ܕ‬11‫ܘܗ̣ܝ‬0*‫ ܘܐ‬.?G)Q4 %G̣‫ܕܬ‬ ݀ #U$‫) ܐܘ‬R‫ ܘ‬.12‫?ܝ‬-:#C*5:‫ ܕ‬%C-E> .‫?̣ܝ‬-:#C*5:‫ܐ*)*?ܘܢ ܕ‬ ̈ 14‫ ܐ̈*)*?ܘܢ‬13‫ ܗܘܘ‬3*)"#@‫ ܘ‬.%/4f‫ ܐ‬J‫ܪ‬#:‫ ܕ‬%2+G ?G ‫ܗܘܘ‬ ̣ ̣ ̇ ̈ 16 15 J̣5Mi %:‫ܣ ܕܗ‬#ER‫? ܐ‬G#R %/̣"‫ ܘ‬.?G ‫ ܗܘܘ‬3-45"‫ ܕ‬3-G‫ܕܗ‬ ̇ %CR 17‫ܐܠ‬0+@̇‫ ܘ‬.%̣:‫ ܗ‬J5Mi %2@#* 5U:0: .‫ ܗܘ‬%$5(̇ %+*)" ‫ܪ ̣ܗܘ‬5i0:‫ ܕ‬.%̣R5P‫ ܗܘ‬181‫) ܗܘ‬Q̣P‫ ܘ‬.?G 0*‫ ܐ‬JhM( %C-E> 5M"0@ )> .Jh-L‫ ܐ‬0-MG ‫ܠ‬K̇>‫ ܕ‬%@)> .32̣(#* )Q̣P‫ ܘ‬.22%C-E> 210-@ %G‫ ܕ‬.1̣‫ ܗܘ‬%/"̇ 3*‫ ܕ‬20%+*)" .19‫ܗ‬54 1‫ܗܘ‬ ‫̄ܘ‬KE-@ %C-E>‫? ܕ‬E*‫ܕ‬ 2 C: %*)-,* 3 B: ‫ ܣ‬#:‫ܘ‬5k 4 C: 0*‫ ܐ‬et om. )R 3*‫ ܕ‬1‫ܗܘ‬ 5 B: %2MG 6 C add. %2EMG 7 B: ?M2i ̈ || C: J5X> )( 8 B: %-+" %G‫ܙ‬5P‫ܕ‬ ̇4 9 B: ?G)Q 10 BC: 10EE* 11 B: ‫ܘܗ ܝ‬0 *‫ || ܕܐ‬C add. 1‫ܗܘ‬ 1 C add.

?2@ ‫?ܘܢ‬G 14 C: ‫ܘܐ̣̈*)*? ܘܢ‬ 15 C: ?ER %/ ̣ " J),@‫ܘ‬ 16 B: ‫ܣ‬#ER‫ܐܘ‬ ̇ 0$̣‫ܘ‬ 17 C: ‫ܐܠ‬ 18 B om. || C add. ‫ܗܘ‬ ̣ 19 C add. %R5P‫? ܕܗܘ‬E*‫ܕ‬ ̄ 20 C: )" 21 BC: 0--@ || B om. %C-E> 22 C add. %:‫ܗ‬ 12 C add. 13 B add.

114

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and they lifted (the young man) up and turned him over and (the governor) blew his breath into (the young man’s) breath, but that (young man) resembled a stone without sensation. Now, the holy one had said “he is not dead” so that the whole (crowd) would see that that he was already dead. Then the holy one said to them, “If he is dead, I will bring him back to life.” And while they were dragging Saint John so that he might go to prison, Secundus the bathkeeper was standing nearby and weeping with sorrow sadly among the crowd. Then Saint John was begging Tyrannus that they might call to Secundus the bathkeeper. So, the governor commanded and they seized Secundus and brought him to (the governor). Then Secundus was weeping on behalf of John, for he thought that John would be executed. But the father of the young man thought that he was weeping on behalf of the young man. And the holy one, being bound, responded and said to Secundus, “Do not fear, Secundus, and do not be disheartened.1 Today, it is the will of the Spirit of Holiness to reveal the truth.” 12 Then the crowd was large and agitated, and Saint John petitioned the governor to order the crowd to be silent. And he ordered, and the crowd was still. Then Saint John stood up and called in a loud voice and said, “I say to you,

1 Jn. 14:27

CHAPTER FOUR: TEXTS AND TRANSLATIONS

115

.‫ܗ‬0C̣+: => ‫̣ܗ‬0C̣+: 1 FL‫ ܘ‬.‫ܗܝ‬#IP‫ܗ̣ܝ ܘܗ‬#2/̣k‫ܗ̇ܝ ܘ‬#4‫ܐ‬ ?ER 3*‫ ܕ‬2%+*)" .10+i‫ ܪ‬%G‫ ܕ‬%PKIG 1̣‫ ܗܘ‬%@̇‫ܘ̣ܗܘ ܕ‬ ‫?ܘܢ‬G 5@̣‫ ܘܐ‬.‫)ܘ‬R 3@ ‫ ̣ܗܘ‬40-@‫ܘ̣ܢ ܕ‬o,:‫ ܕ‬.3 0̣--@ %G‫ ܕ‬5@̣‫ܕܐ‬ 3*5i )R‫ ܘ‬.?G %:‫ ܐ‬7%,@̇ %:‫ ܐ‬6 0̣--@‫ ܐܢ ̣ܗܘ ܕ‬.5%+*)" 1‫ܡ ܗܘ‬K" .J̣h-L‫ ܐ‬0-MG ‫ܙܠ‬K:‫ ܕ‬:32(#* %+*)QG ?G 02-4 0*KX-2( 9%+,4 1‫ ܗܘ‬%I4̇‫ ܘ‬%-2̇E4 8‫)ܣ‬:#QL ̇ 32(#* %+*)" 3*‫ ̣ܗܘ ܕ‬.10 ‫ܣ‬#ER‫ܐ‬ 11 . ‫ܣ‬#:‫ܪ‬# k 3@ 1‫ ܗܘ‬%/4 ̣ ̇ 14 ‫ ܘܐ()ܘܗܝ‬.%R 5P‫ ܗܘ‬13 )QP‫ ܘ‬.%-2E4 12 ‫)ܣ‬:# QOG ?G ‫ܘܢ‬5Q:‫ܕ‬ ̣ ̣ ̣ 17 ‫)ܣ‬:# QL 3*‫ ܗܘ ܕ‬16 .‫ܬܗ‬#G (?R) ‫ ܗܝ‬#E>‫ ܘܐ‬15 ‫)ܣ‬:#QOG ̣ ̣ ̣ ̇ L .32(#* =U@ 1‫ ܗܘ‬%İ4 18 ?G =U"0@ ‫ ܕ‬5-i ?G 1‫ ܗܘ‬5M ̣ %C-E> =U@‫ ܕ‬.1̣‫ ܗܘ‬5ṀL %C-E>‫ ܕ‬3*‫ܗܝ ܕ‬#4‫ ܐ‬.32(#* .20‫)ܣ‬:#IOG ?G 5@̣‫) ܘܐ‬-̣IP )R %+*)" %2̣>‫ ܘ‬.191‫ ܗܘ‬%İ4 %2-4‫ ܨ‬1‫ ܗ̣ܘ‬%2@#* .b->‫ ܬܬ‬%G‫ ܘ‬21J):#QL =(‫ ܬܕ‬%G .J‫ܪ‬5$ => %EX:‫ ܕ‬%$‫ܕ‬#"‫ ܕ‬%(‫ܘ‬5G %+*)" 3*‫ ̣ܗܘ ܕ‬.u-X$‫ ܘ‬1‫ ܗܘ‬0*‫ ܐ‬1̣K-XL 3*‫ ܕ‬22NER‫ ܐ‬12 .‫ܘܩ‬0+:‫ܣ ܕ‬#ERKG ?G ‫ܕ‬#Q;:‫ ܕ‬.%̣R5P‫?ܘ‬G 23 ?O-P‫ ܐ‬.32̣(#* % EQ4 %/̣"‫ ܘ‬.32̣(#* %+*)" F"‫ ܘ‬.‫ܣ‬#ER‫ ܐ‬24%Ẹ$‫) ܘ‬QP‫ܘ‬ 5@̇‫ ܐ‬HG 25 .5@̣‫ ܘܐ‬%̣@‫ܪ‬

‫ܗܝ‬#4‫ܐ‬ )"̄ 3 C add. 1‫ܗܘ‬ 4 C: 0-̇-̣@ ̣ ‫ܕ‬ 5 C add. 32(#* 6 C add. ‫ܗܘ‬ ̇ 7 C: %(K@ 8 B: ‫)ܣ‬:#Q2L || C: ‫)ܘܣ‬:#QL 9 C om. ̈ 10 C: %+̣2R 11 B: N:‫ܪܘ‬#k 12 BC: ‫)ܘܣ‬:#QOG 13 BC add. 1 ̣ ‫ܗܘ‬ 1 BC add. 2 C:

3* ‫ܕ‬ ‫)ܘܣ‬:#QOG 16 B: ‫)ܘܣ‬:#QOG ‫ܗܝ‬#E>‫ܘܐ‬ 32(#* %+*)" ‫ܬ‬#G 17 C: ‫)ܘܣ‬:#QL 14 C add. 15 C:

18 C om.

̇‫)ܘܣ‬:#QL %-2E4 ‫)ܘܣ‬:#QOG 21 B: J)2"#L 22 BC ‫ܣ‬#ER‫ܐ‬ 23 C add. 3*‫ܕ‬ 24 C: WẸ$‫ܘ‬ 19 C add. 20 C:

25 BC om.

116

THE HISTORY OF JOHN THE SON OF ZEBEDEE

young Menelaus, in the name of Jesus the Christ (who is) God— whom the Jews crucified and killed in Jerusalem; and who died, and was buried, and rose after three days; 1 and, behold, is above in heaven at the right hand of his Father2—rise!” And immediately he sprang up and stood, and the whole crowd of the city was amazed. And the young man fell on his face before Saint John and he saw the collars that were cast on his neck and the rope which bound his hands and feet, so the young man loosened them and kissed the toes of Saint John’s feet. Then the young man drew near and stood on a high place and beckoned with his hand, and he began to tell from the beginning how he came to the bathhouse and everything that happened; he related in a loud voice before the crowd how he fornicated with a harlot woman and how the holy one had ordered him not to come (again).3 And (the crowd) began crying out, “What did he do to you that you died?” He said to them, “He said the following to me: ‘The Lord Jesus rebuke you, whom the Jews crucified in Jerusalem, and who died, and was buried, and rose after three days, and who ascended to heaven and sat down at the right hand of his Father.’4 And immediately an angel struck me, and I fell. And (the angel) took out and carried off my soul, and he brought me near and I saw the glory (of God) and a fearful sight, which a human being is not able to narrate; such was everything

1 Mt 27:63; Mk 8:31, 9:31 2 Mk 16:19; Acts 2:33 3 Menelaus’ reaction here is similar to the scene in the Lucian

Acts of John with the resurrection of Callimachus (AJ 75-76). 4 See the scene above in ch.10

CHAPTER FOUR: TEXTS AND TRANSLATIONS

117

‫ ̇ܗܘ‬:1?G‫ ܐ‬1%,-+@ ‫ܥ‬#+*‫? ܕ‬C+4 .%C-E> ‫ܘܣ‬KE2@ %:‫ܐ‬ F"‫ ܘ‬5M"̣‫ ܘܐܬ‬40-@‫ ܘ‬:3FE$‫ܘܪ‬K4 ‫ܗܝ‬#EU"̣‫ ܘ‬2%*‫ *̈?ܘܕ‬#MG‫ܕܨ‬ %2-C* 3@ %-C+4 =/G 5‫ܘܗܝ‬0*‫ ܐ‬1‫ ܘܗ‬:3-@̈#* 10G0G ‫ܣ‬#ER‫? ܐ‬G#Ṙ 75̣@‫ ܘܐܬܕ‬.6F"‫̣ܪ ܘ‬#$̣ J),@‫ ܘ‬.‫ܡ‬#" ‫ܗ̣ܝ‬#4‫ܕܐ‬ 1ọ(‫ ܘ‬.32̣(#* %+*)" 9‫ ")ܡ‬8%C-E> ‫ܗܝ‬#P‫̣;= >= ̈ܐ‬:‫ ܘ‬.102*)@‫ܕ‬ .‫ܗܝ‬#Eih4‫̈*)ܘܗܝ ܘ‬K4 5-IP‫ ܕ‬%EṂ(‫ ܘ‬.?G)Q4 103-@̣‫ ܕܪ‬JhG#" %+*)"‫ܗܝ ܕ‬#Eif 11u*‫ ܪ‬1‫ ܗܘ‬b+2@̇‫ ܘ‬.%C-E> ‫ܢ ̇ܗܘ‬#:‫ ܐ‬J5$̣‫ܘ‬ 1‫ ܗܘ‬S-:‫ ܘܐ‬.%@‫ ܕܪ‬1310R‫)ܘ‬4 ?G F"‫ ܘ‬.%̣C-E> ‫ܒ‬5"̣‫ ܘ‬.1232(#* =R‫ ܘ‬.%2EṀG 141‫ ܐ̣ܬ‬%2I*‫ ܕܐ‬.1̇0-$̣‫ ܪ‬3@ =EC:‫ܝ ܕ‬5$̇‫ ܘ‬.‫ܐ*)ܗ‬ ̇ ER‫ ")ܡ ܐ‬%@‫ ܪ‬%EQ4 (#R) W>0$‫ ܘܐ‬.15‫)ܫ‬i 16.N ̣ ‫@)ܡ ܕ‬ ̇ ̇ ̇ 18 17 %G‫ ܕ‬%+*)" ‫)ܗ‬QP 3I*‫ ܘܐ‬.10-:‫ ܙ‬1‫ܬ‬0:K4 W:‫ ܙ‬%2I*‫ܕܐ‬ .21‫?ܘܢ‬G 5@̇‫ ܐ‬.‫ܬ‬0-̣@‫ ܘ‬HG )Ṃ> 203@̇‫ ܕ‬193-/"̇ #*5$̇‫ ܘ‬.1‫ܬ‬K: #MG‫܇ ̇ܗܘ ܕܨ‬23‫ܥ‬#+* ‫ܝ‬5@ H4 ‫ܪ‬#/X:‫ ܕ‬.WG 5@̣‫ ܐ‬22‫ܬ‬#R‫ܗ‬ ‫܇‬3-@̈#* 10G0G 27F"‫ ܘ‬265M"‫ ܘܐܬ‬0-@‫ ܘ‬25.ḞE$‫ܪ‬K4 24%*‫*?̈ܘܕ‬ W2,@ J),@‫ ܘ‬28.‫ܗܝ‬#4‫ ܕܐ‬%2-C* 3@ ‫ܒ‬0̣*‫ ܘ‬%-C+G ḅEL‫ܘ‬ ̇ 32%,4#$ 0*o(̇‫ ܘ‬31W245"̇‫ ܘ‬.30W+;: =Q$‫ ܘ‬291l(‫ ܘ‬.0E;:‫ ܘ‬%RKE@ ̣ ̣ ̣ ̣ ̣ ̇ ->0+:‫ ܕ‬1l@̣ %G %̣+:‫ ܐ‬Ẅ24 3@ u:‫ ܕܐ‬.10E-(‫ ܕ‬1‫ܬ‬o(‫ܘ‬ 33? ‫ @)ܡ‬H*‫ܐ‬

1 BC om.

%*‫ܕ‬#̈* 3 C: F-E$‫ܘܪ‬K4 4 C add. 1‫ܗܘ‬ 5 C: ‫ܘܗ ܝ‬0*‫ܘܗ ܐ‬ 6 C: F" ̣̇ 7 C: ‫ ܘ‬5@ ‫ܘܐܬܕ‬ ̇ 8 C: %C-E> ‫ܗܘ‬ 9 C add. ‫ܗܝ‬#Eif 10 C: %@ ̣ ‫ܕܪ‬ 2 C:

11 B om.

32(#*...u*‫ ܪ‬add. 3*?G J)(̣ 14 C add. 1‫ܗܘ‬ 15 C add. 3@‫? ܬ‬G ̇‫ܕ‬ 16 BC: ‫ܣ‬#ER‫ || ܐ‬C add. %2@ ̇ ?$)i ̇ 17 C add. ‫ܗܝ‬ 12 C om.

13 C add.

%2I*‫ܘܐ‬ ?G 3*5@‫ܘܐ‬ 20 C: %2@ ̣ ‫ܕ‬ 21 C add. ‫ܗܘ‬ ̣ 22 C: %2R‫ܗ‬ 23 C: %,-+@ ‫ܥ‬#+* ‫ܢ‬5@ ̈* 24 C: %*‫ܕ‬# 25 BC: FE$‫ܘܪ‬K4 26 C: 5M ̣ "‫ܘܐܦ ܐܬ‬ 27 C add. 3*‫ܕ‬ 28 C add. J), ̣ @ =P̣‫ ܬ‬%G‫ܐ‬ ‫ܟ‬0R‫ܬ >= ܕܘ‬#@̣‫ܘܬ‬ 29 C: ‫ܘ‬54 ̣ ‫ܘܕ‬ 30 C add. W2@ 31 C add. 3*‫ܕ‬ 32 C add. %4‫ܪ‬ ̇ 0+:‫ܕ‬ 33 C: %> 18 C:

19 C add.

118

THE HISTORY OF JOHN THE SON OF ZEBEDEE

I saw. But a little (of the story) from much I will tell, if this man standing before you orders me.” 13 Immediately, the father of the young man fell on his face before John and said to him, “I beseech you, sir, permit the young man to speak and do not be angry with him.” And the holy one beckoned the young man to speak. So, the young man responded and said, “I saw a chariot of cherubim (and) seraphim without number who had wings and were covering their faces lest they look upon the Creator. And they were crying, ‘Holy, holy, holy Lord Almighty, of whose praises heaven and earth are full!’1 And I saw twelve people in one company,2 and in another seventy-two,3 and I counted them. They were standing and lifting their heads to heaven. Then a right hand stretched out from between the cherubim resembling fire and commanded them in a calm and pleasant voice, ‘Go forth, teach, and baptize in the name of the Father, and the Son, and the Spirit of Holiness. Everyone who believes and is baptized will live.’4 And I shuddered. And being afraid, I approached the great company of seventy-two and entreated them to tell me who this was. They answered and said to me, ‘This is the Son of God, whom the Jews crucified in Jerusalem. My child, all of this that you see, hinges upon and exists by his gesture. And he carries all the handiwork of the heights and by his power all the creatures of the depths exist, because he is the power and wisdom of the Father,5 and (the Father) sent him to redeem all those who are near to him and take refuge in him

Rev 4:8 has the living creatures, which here are conflated with the seraphs of Isaiah 6:2. 2 So, the twelve disciples. 3 cf. Lk 10:1. The mention of the seventy-two may be a nod to the tradition that Addai is said to be one of the seventy-two in the Doctrina Addai. Additionally, 1

Prochorus, the pseudonymous author of the later Acts of John is also said to be one of the seventytwo. Lewis’ Arabic only has seventy. 4 Another use of the combination of Mt 28:19-20 and Mk 16:16 5 1 Cor 1:24

CHAPTER FOUR: TEXTS AND TRANSLATIONS

119

‫̣ܢ‬#I-@)" ‫ܡ‬K"‫ ܕ‬%:‫ ܗ‬WG 1)Q̇P ‫ ܐܢ‬.ẈẊL 3@ =-E" %G‫ ܐ‬.0*o(̇‫ܕ‬ .%:‫ ܐ‬5@‫̇ܐ‬ 32̣(#* ‫ܗܝ ")ܡ‬#P‫;̣= >= ̈ܐ‬: %C-E>‫ܗܝ ܕ‬#4‫ ܐ‬2J),@‫ ܘ‬13 ̇ 4 .?G 5@‫ܘܐ‬ .=EC:‫ ܕ‬4%C-E/G 3?G NP‫ ܐ‬.‫̣ܝ‬5@ H2@ %:‫ ܐ‬%/ ̣ ̇ 5 o @ ‫ܪ‬ ‫ܘ‬ . ‫ܝ‬ ‫ܗ‬ # E > 0 C ( ‫ܬ‬ ‫ܬ‬ %G‫ܘ‬ %2̣>‫ ܘ‬.=EC:‫ ܕ‬%C-E/G %+*)" ̣ ̇ 6 %2-2@ %G‫ ܕ‬%PhL .%4‫ܘ‬hR‫ ܕ‬10MR5@ 0*o( .5@‫ ܘܐ‬%C-E> ̣ ̣ ̣ ̣ ̈ ̈ ̇ .J‫ܕ‬#M/4 ‫ܪܘܢ‬#,: %G‫?ܘ̣ܢ ܕ‬-P‫ ܐ‬3-;,@‫ ܘ‬.%;i ‫?ܘܢ‬G 0*‫ܕܐ‬ %>‫ ܘܐܪ‬%-C$ 3-Ẹ@‫ ܕ‬.%̇:0E-( %*5@ u*)" .u*)" u*)" .73-/"̇‫ܘ‬ ‫̇?ܝ‬4‫ ܘ‬.J‫ܕ‬#i J),4 5̣݀O>‫ ܬܪ‬JhMi 0*o(̇‫ ܘ‬.‫ܗ‬0,̈M$‫ܬ‬ ‫?ܘܢ‬-$f 3-G‫ ܘ̣ܬ‬93-̣C-̣"‫ ܘ‬.‫ܢ‬#:‫ ܐ‬0-2@̇‫ ܘ‬.3*f‫ ܘܬ‬83-̣/M$ 1‫ܬ‬5(‫ܐ‬ .J‫ܪ‬#2G 10%̣-@‫ ܘܕ‬.%̣4‫ܘ‬hR 02-4 3@ 0U+P̣‫ ܐܬ‬%2-C*‫ ܘ‬.%-C+G (oR) ‫)ܘ‬CG‫ ܬ‬#"#P .%̣C-O4‫ ܘ‬%,-: %EQ4 ‫?ܘܢ‬G J)Q;@̇‫ܘ‬ 3C*?@̇‫ ܕ‬12=R .11%$‫ܕ‬#"‫ ܕ‬%(‫ ܘܪܘ‬J̣54‫ ܘ‬%4‫ ܐ‬F+4 .‫)̣ܘ‬C>‫ܘܐ‬ J‫ܕ‬#i 14‫ܬ ̇ܗܝ‬#G 04̇5" %:‫= ܐ‬-(‫) ܕ‬R‫ ܘ‬.13‫ ܘܪܬܬ‬.%-̇( )̣Ċ>‫ܘ‬ ̇ .‫?ܘ̣ܢ‬G 0*‫ ̇ܗܘ‬15S+R0@ ‫ ܘܬܘܒ‬.3*̣f‫ ܘܬ‬3-/M$‫ ܕ‬104‫ܪ‬ ‫ܗ‬54 ‫ܘܗ̣ܝ‬0*‫ ܐ‬%:‫ ܗ‬.WG 3*5@‫ ܘܐ‬#̣2>‫ ܘ‬.%:‫ ܗ‬#2̣@‫ ܕ‬ẈG ‫ܘܢ‬5@K:‫ܕ‬ ̈ * #;"‫ ̇ܗܘ ܕܙ‬.1̇?G‫ܕܐ‬ 17‫ܠ @)ܡ‬#R ‫ܝ‬54 %:‫ ܗ‬.FE$‫ܘܪ‬K4 16%*‫?ܘܕ‬ 19‫?ܘܢ‬G#IG 3-/k #*‫ ܘܗܘ‬.‫ܡ‬K"‫ ܘ‬%G‫ܗ ܗܘ ܬ‬o@54 .180*o(‫ܕ‬ ̣ ̣ ̣ ̣ ̣ .22%*0(̈‫ ܕܬ‬10*h4 213*?G#R 3C̣-̈" ?E-,4‫ ܘ‬.20%@‫ ܕܪܘ‬%2"̈‫ܬܘ‬ .‫ܘ̇ܩ‬5;:‫)ܪ ܕ‬$ ‫? ̣ܗܘ‬G‫ ܘ‬.#*‫ ܗܘ‬%̣4‫ܗ ܕܐ‬0CI(‫? ܘ‬E-(‫ ܕ‬23‫ܠ‬#U@ ̇ .3-L#i0@‫ ܘ‬3-;k0@ ?4‫ ܕ‬3-E*‫ ܐ‬24‫ܠ‬#R

)QṖ‫ܐܢ ܗ̣ܘ ܕ‬ 2 B add. ‫ܗܘ‬ ̣ 1 C:

3 B om.

%:‫ܗ‬ ?G || C add. ‫̇ܗܘ‬ ̈ 6 B: 3-2@ ̇ ‫ܘܐ‬ 7 C add. 3*5@ ̈ 8 C: 3-/M$‫ܕ‬ 9 C add. ‫ܗܘܘ‬ 10 C add. 1‫ܗܘ‬ 11 C: %+*)" ̇ =R‫ܘ‬ 12 B: 3@ 4 C add. 5 B add.

‫ܢ‬#:‫ܐ‬ ‫̇?ܝ‬G subst. ‫ܬ ̇ܗܝ‬#G 15 B: S+R0@‫ܘ‬, om. ‫ܬܘܒ‬ ̈* 16 C: %*‫ܕ‬# 17 C: ‫)ܡ‬CER 18 C: 0:‫ ܐ‬1o(̇‫ܕ‬ 19 C: ‫?ܘܢ‬EIG 20 C add. %Q@#>‫ܘܕ‬ 21 C: 3*̈?ER ̈ ‫ܘܕ‬ 22 C add. %-E> 23 C: 3*‫= ܕ‬U@ 24 C: =R 13 C add. 14 C:

120

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and he attracts and brings to his Father all who believe in him.1 It is he who confessed while walking on the earth, “I am the living bread, who has descended from heaven, and all who eat of my body will live.”’2 And when I noticed his true appearance, I looked at the company of twelve and I saw this man there, who, see, is standing before you, clothed in glorious garments, and standing at the head of the company of twelve near an old man. And the eyes of those eleven were looking at him lovingly, as if he might offer a petition on their behalf. But his own eyes were lifted on high and he was weeping. And the old man drew near and asked him, ‘My child, why are you weeping and entreating thus?’ And I learned when I asked the company of seventy (two?)3 that Simon was the old man’s name.4 Then Saint John did the will of Simon5 and said to him, ‘I am weeping because of the error6 of the city of Ephesus. See! The (city) and its children are bent low and worships demons, those dwelling in ruinous images.’ And I saw a gentle voice beckon him with a finger, ‘Go, everything you have prayed before me will happen.’ And while I shuddered, I recognized him, that it was this one against whom I rose up to kill him at the bathhouse because he prevented me from fornication. And while I was marveling at these many demonstrations, my soul heard his voice and came and lived. 7 And see! I stand before you. Now therefore, see, I beseech him to let me draw near to the living sign8 and to make me his disciple. And those of you who have seen this wonder, turn from error and despise the idols and let us become his

1 Jn 12:44; Lewis’ Arabic speech ends here. 2 Jn 6:35, 6:41, 6:58. The combination of these verses may indicate a quotation from the Diatessaron. 3 In none of the manuscripts is the number seventy-two here. 4 That is, Simeon Cephas, or Simon Peter.

5 Perhaps a nod to the primacy of the Bishop of Rome. 6 Lacuna in Lewis’ Arabic. 7 Menelaus’ vision has some parallels with the visions in Revelation. This may be intentional given connections between John the son of Zebedee and John the Revelator. 8 i.e. baptism

CHAPTER FOUR: TEXTS AND TRANSLATIONS

121

#*‫ ܘܗܘ‬.?4 3C*?̇@‫ ܕ‬3‫ܠ‬#IG .‫ܗ̣ܝ‬#4‫ܬ ܐ‬#G 2?G 10-@̇‫ ܘ‬1)Ẋ:‫ܘ‬ 3@‫ ܕ‬5%-( %C,G %:‫ ܐ‬%:‫ ܕܐ‬.%̇>‫ܪ‬K4 HG?@ )R ‫ܘܕܝ‬0$‫ܕܐ‬ 3-40@ )R‫ ܘ‬.6%,̣: ‫̣ܝ‬5XP 3@ ‫ܠ‬#RK:‫ ܕ‬3@̇ =R‫ ܘ‬.‫ܬ‬0,̇: %-C$ %:?G 0*o(̇‫ ܘ‬.hO>‫ ܕܬܪ‬J‫ܕ‬#i ‫̇?ܝ‬4 ‫ܬ‬5( .1̣‫ܬ‬5*5$ ‫ܬܗ‬o,4 %:‫ܐ‬ ‫ܡ‬K"‫ ܘ‬8.%*K̈i Jf#( u-MG )R .7‫̣ܢ‬#I-@)" ‫ܡ‬K" 1‫ ܕܗ‬3@̇‫ܬ‬ ‫?ܘܢ‬-2̈->‫ ܘ‬.%ML )( J5Mi ‫ܬ‬#G .hO>‫ ܕܬܪ‬J‫ܕ‬#i ‫̇? ܕ̇ܗܝ‬$54 %O-P ‫ܒ‬5Q̇:‫ ̈ܕ‬H*‫ ܐ‬.0*KM-M( ?̣4 ‫ܢ ̈ܗܘܝ‬h-( hO>)( 3-G‫ܕܗ‬ %İ4‫ ̈ܗܘ̣ܝ ܘ‬3-G‫ ܬ‬%@‫ܘ‬5CG .?̣E*‫ ܕ‬3*‫ܗܝ ܕ‬#2̈-> .‫?ܘܢ‬-;E( ‫@)ܡ‬ .9‫̣ܝ‬54‫ ܕ‬.?G 1̇ ‫ܠ ܗܘ‬K+@̇‫( ܘ‬jR) %̣ML ‫ ̇ܗܘ‬J5Mi ‫ܒ‬5"̣‫ ܘ‬.1‫ܗܘ‬ ̇ )R 3*‫ ܕ‬0;E* .123R‫ ܗ‬11S+R0@‫ ܘ‬100:‫ ܐ‬%İ4 %2@ =U@ %MOG ?C$ ‫ܢ‬#/C$‫ ܕ‬.(‫؟‬3*̣f‫ )ܘܬ‬3-̣/M$‫ ̇ܗܝ ܕ‬J‫ܕ‬#XG 0GK$̇ .?G 5@̣‫̣ܢ ܘܐ‬#/C+G %2-4‫? ܨ‬G )Ṃ> 32(#* 3*‫ ܕ‬%+*)" .‫̇ܗܘ‬ 1‫ ܕܗ‬.%:‫ ܐ‬%İ4 14102*)@ NOP‫ ̇ܗܝ ܕܐ‬1‫ܬ‬#-/k 13‫ܠ‬#U@ %C̈Gl4 3*5C>‫ ܕ‬3-E*‫ ܐ‬.J̇‫ܕ‬K̈+G J)XL‫ ܘ‬.?̣̇*)E*̈‫ ̣ܗܝ ܘ‬%;-;R 0-G‫ ܕ̇ܨ‬15‫ܠ‬#R .‫ ܕܙܠ‬%̣/4l4 ?G o@̣‫ ܕܪ‬0*o(̇ %,-: %E"‫ ܘ‬.%4h( ̇ ̇ 0C"̇‫ ̇ܗܘ ܕ‬#*‫ ܕܗܘ‬.?̣4 02-4‫ ܐܬ‬.%̣:‫ ܐ‬0*‫) ܪܬ‬R‫ ܘ‬16.1‫ ܗ̣ܘ‬Ẉ@)" )R‫ ܘ‬17.1‫ܬ‬#-:‫ ܙ‬3@ W2Ei5Ṗ‫ >= ܕ‬.%̇2EṀ4 ‫ܗܝ‬#-EU"‫ܗܝ ܐ‬#E> ?E" 0/̣C$ W+;: .1̣‫ܬ‬K̈-XL 10*#(̈‫ ܬ‬19=> 180*‫ ̇ܗܘ‬5@‫ܕ‬0@̇ %$‫ ܗ‬1‫= ܗ‬-I@‫ ܘ‬.‫ܢ‬#I-@)" %:‫ܡ ܐ‬K" 1‫ ܘܗ‬.0-(̇‫ܘܐܬ̣ܬ ܘ‬ ̇ .20J)-CG‫? ܬ‬G W:)M/:‫ ܘ‬.%̣-( %+-2G W245Q̇:‫ ܕ‬.?̣G %:‫ ܐ‬S+R0@ 3@ 22#R#P‫ ܗ‬.J̣‫ ܗܕ‬1‫ܪܬ‬#@‫ ܬܕ‬21‫ܘܢ‬0*o(‫ ܕ‬3-E*‫ܘܢ ܐ‬0:‫ܘܐ‬ ?G 1‫?ܘ‬:‫ ܘ‬.JhR0;G ‫ܢ‬#:‫ܐ‬ ̱ ‫ܛ‬#+:‫ ܘ‬.1‫ܬ‬#-/k 4

)Ẋ:‫ܘܗ̣ܘ ܕ‬ 2 B: ‫?ܘܢ‬G 3 C: =IG 4 C add. ‫ܬܘܒ‬ ̈‫ܕ‬ 5 B: %-( 6 C: %(K: add. FE/G 7 C add. %2@#* 8 BC: %*Ki %$#MG ụ-MG 9 C: ‫ܝ‬54 10 B: 0-I4̇ 11 BC add. 0:‫ܐ‬ 12 C: %2R‫ܗ‬ 1 C:

=U@ ‫ܣ‬#OP‫ || ܕܐ‬B om. 102*)@ 15 C: =R ̇ ‫ܐ‬ ̇ || C add. )M> 16 B: 1‫ܗܘ‬ ̇ 17 BC: 10 -:‫ || ܙ‬C add. ‫ܗܝ‬ 18 B: %:‫ ܐ‬5@‫ܕ‬0@ 19 C add. 3-G‫ܗ‬ 20 C add. 10$#"‫ܕ‬ 21 B: ‫ܘܢ‬0*o( ̣ 1‫ܕܗ‬ 22 C add. ‫ܢ‬#IG 13 C:

14 BC:

122

THE HISTORY OF JOHN THE SON OF ZEBEDEE

disciples. Let us save our souls and not destroy them by our own hands. And when he has sanctified us, then let us confess and worship him, believing in the Father, and the Son, and the Spirit of Holiness, now and for all time, forever and ever, amen.” 14 Then a great multitude came and assembled there and went forth to them outside the bathhouse, while the father of the young man was clinging to the holy one. Then the young man was coming, with his hands lifted to heaven. And they came and arrived at the great square in the midst of the city, and the whole city assembled, and the time was the ninth hour. And the whole city was in an uproar, men, women, and children. Then the priests, when they saw the sign that happened, and that the young man was standing and was made into a preacher of the gospel, said, “This is one of the race of our Lady Artemis.” But Saint John was crying out, “I am a man, subject to passions,1 and my Lord Jesus chose me: the Son of God, who descended from heaven, and entered the ear of the Virgin and dwelled in her womb nine months, and came forth from her without destroying her virginity, and walked on earth as a human being, apart from sin, while he was God like his Father;2 and the Jews seized him and crucified him on a tree in Jerusalem; and he died and was buried and rose after three days; and he ascended to heaven and is sitting at the right hand of his Father.”3 Then, when the governor, the father of the young man, heard these things, he fell down on his face at the feet of the holy one, along with all the nobles of the city from the ninth to the eleventh hour. And the men and women marveled at these things, and half the crowd was crying out, “Truly, great

1 Acts 14:11-18

The emphasis on Jesus’ continued divine nature while incarnate may be a hint of early Miaphysite influence. 3 Much of this portion of the speech has already been stated multiple times in the narrative, including the incarnation, perpetual virginity or Mary, the divinity of Jesus, his execution by the Jews, his resurrection, and his ascension. The repetition of these ideas indicates their importance to the writers, but it also may 2

indicate that the text was performed aloud and these are mnemonic devices for the audience to keep up with the flow of the story. On this type of performance see Werner H. Kelber, The Oral and the Written Gospel; Richard A. Horsley, Jonathan A. Draper, and John Miles Foley, eds., Performing the Gospel. On the oral cues in particular, see H. Van Dyke Parunak, “Oral Typesetting”; Whitney Shiner, “Memory Technology”.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

123

.3$̣)"̇‫ ܕ‬%@‫ ܘ‬.3*)*̈K4 3-̈:‫) ܐ‬4#: %G‫̣ܢ ܘ‬0+̈;: 1%,:̇‫ ܘ‬.J)-C̈G‫ܬ‬ J5M4‫ ܘ‬%4K4 332( 3-2C*?@ )R .?G 2‫ܕ‬#XO:‫ ܘ‬J̣‫ܕ‬#: 3*)*‫ܗ‬ 3-CE> (sR) FE/G‫ ܘ‬34‫= ܙ‬I4‫ ܘ‬%$‫ ܗ‬.4%$‫ܕ‬#"‫ ܕ‬%(‫ܘ‬54‫ܘ‬ ‫܀‬.3-@‫ܐ‬ ‫?ܘܢ‬G b;̣:‫ ܘ‬6.3@̇‫ ܬ‬u2̣R‫ ܘ‬5.1̣‫ ܗܘ‬1‫ ܐ̣ܬ‬1K-XL 3*‫ ܕ‬%+2R 14 3*‫ ̣ܗܘ ܕ‬.%+*)QG %C-E>‫ܗܝ ܕ‬#4‫? ܐ‬G )-(‫) ܐ‬R .%̇2E4̇ 3@ 5MG ‫ ܘܐܬ̣ܘ‬.%-C+G ‫ ܐ̈*)ܘܗܝ‬3-G̣‫) ܬ‬R .1̣‫ ̄ܗܘ‬1‫ ̇ܗܘ ̇ܐܬ‬%C-E> ̇ G#R 0̣+2̣R‫ ܘ‬.102*)@‫ ܕ‬8‫̇ܗ‬0>lC4 %4‫ ܪ‬%"#+G #U@‫ܘ‬ 9? .p$‫ ܬ‬%̣/$̈‫ ܕ‬111‫ܘܗܝ ܗܘ‬0*‫ ܐ‬3*‫ ܕ‬%:)> .10102*)@ 3*‫ ܕ‬Jh@#R .%-̈Ek‫ ܘ‬%̣+:̈‫ ܘ‬J̇hMi .102*)@ ?̇ER 0̣+i0̣$‫ܘܐ‬ 1‫ܘܙ‬5R )-M>‫ܡ ܘ‬K" )R %̣C-E>‫ ܘ‬:‫ ܕܗ̣ܘܬ‬1‫ܘ ܐܬ‬o( )R N-Ck‫̇? ̣ܗܘ ܕܐܪ‬O2i 54 %:‫ ܕܗ‬.‫ ܗܘܘ‬3*5@‫ ܐ‬.1̣‫ܬ‬5MOG .%$#+( %:‫ ܐ‬%+:‫ ܐ‬54‫ ܕ‬1‫ ܗܘ‬%/"̇ .32̣(#* 3*‫ ܕ‬%+*)" .‫ܬܢ‬5@ 3@ =>‫ ܘ‬:%-C$ 3@ 0,̣:‫ ܕ‬1?G‫ܗ ܕܐ‬54 12‫ܥ‬#+* ‫ܝ‬5@ W2Mi‫ܘ‬ ?̇2@ b;̣:‫ ܘ‬:%/$‫ ܬ‬%(h* ?̇/45Ċ 4 J5$̣‫ ܘ‬:10G‫ܘ‬04‫ ܕ‬13%:‫ܐܕ‬ .%̣+:‫ ܐ‬54 H*‫ ܐ‬%CE/4 HP‫ ܘܐܬܗ‬:?̇-G‫̈ܘ‬04 =Ṁ( %G )R ‫ ܘܐ()ܘܗܝ‬.‫ܗܝ‬#4‫ ܐ‬H*‫ ܐ‬1̣?G‫ܘܗܝ ܐ‬0*‫) ܐ‬R .10-̣U( 3@ 5UL hM"‫ ܘܐܬ‬0-@‫ ܘ‬15.FE$‫ܪ‬K4 %O-" => ‫ܗܝ‬#;"‫ ܘܙ‬14%̣*‫*̈?ܘܕ‬ %2-C* 3@ ‫ܒ‬0̣*‫ ܘ‬.%̣-C+G bẸL‫ ܘ‬.3-@#̈* 10G0G F̣"‫ܘ‬ =;̣: .3-̣G‫ ܗ‬%C-E>‫ܗܝ ܕ‬#4‫ ܐ‬%R5P‫ ܗܘ‬pC̣$ 3*‫) ܕ‬R .‫ܗܝ‬#4‫ܕܐ‬ %2$f 3-G‫ ܗ‬16‫?ܘܢ‬ER‫ ܘ‬.‫ܗܝ‬#P‫ >= ̈ܐ‬%+*)"‫ܗܝ ܕ‬#Eif ‫")ܡ‬ 3*?-@‫ ܘܬ‬.3-/$̈ JhO>),G 18%@)> 17p̣$‫ ܬ‬3@ .1̣02*)@‫ܕ‬ .‫ ܗܘ̣ܘ‬3-/"̇ ‫ܣ‬#ER‫? )ܠ( ܕܐ‬XEP‫ ܘ‬.3-G‫ >= ܗ‬%+:̈‫ ܘ‬JhMi ‫ܗܘܘ‬ ‫ ܪܒ ̣ܗܘ‬0̣*‫ܐ‬5*5$‫ܕ‬ 7

%(K:̇‫ܘ‬ ‫ܕ‬#XO: ‫ܘܐܦ‬ 3 BC: 32-2C*?@ ̄ 4 C: )" 1 C:

10 C add.

2 B:

11 C om.

5 B om.

3@0G ?G 8 B: ‫ܗ‬0>lC4‫ܕ‬ ̇ ER 0+̣2R‫ܘܐܬ‬ 9 C: ? 6 BC: 7 B:

?̇IL 3@

%,-+@ ?̇:‫ܐܕ‬ ̈* 14 C: %*‫ܕ‬# 15 B: FE$‫ܘܪ‬K4 || C: F-E$‫ܘܪ‬K4 16 C: ‫?ܘܢ‬ER ̈ 17 C add. 3-/$ 18 B: %@)>‫ܘ‬ 12 C add. 13 C:

124

THE HISTORY OF JOHN THE SON OF ZEBEDEE

is this mystery and Jesus, who ought to be worshiped, since he is God!” Others were saying, “Artemis ought to be worshiped!”1 These ones, then, who were held worthy to believe, along with their daughters and sons, were about 36,706 souls2 in that afternoon, who were counted in the evening and their count was submitted to the governor.3 And when there was great throng and clamor, and the day was coming to an end,4 John pressed the governor to stand, saying to him, “Rise, you sweet tree, who yields early fruits, whose smell is sweet and whose odor is diffused by the gospel; rise, my brother, and order your nobles to stand with you;5 rise and your head will be lifted and will not sink again. Do not worship me, who am a servant, made and created, rather worship and praise him who formed us and created us.”6 So all the nobles lifted their heads while kneeling on their knees. And they looked at the holy one and saw that his face was like light7 and they bowed their faces to the ground being afraid; for they thought that right then their lives would vanish from humanity. And being afraid they raised their voices crying out, “Truly, this God is great who has been preached recently in this our city! And these are things made and not gods; and we are the servants of this (God) and we will not again turn so that we bow our head before images, those which have not helped us and will not help us. We beseech you who are his servant: bring us before him and let us know his works

1 Acts 19:28, 34.

This is a very specific number and its significance is unclear, but there is no variant among the manuscripts. 3 Lewis’ Arabic breaks here and picks up in ch. 16. 4 Idiomatic phrase. The term )C> refers to the sun setting and 3R‫ ܪ‬can have the sense of the day waning. Wright has “the day was on the wane”. 2

It is clear here that the governor’s entourage includes the nobles (W24‫ܘܪ‬f) of the city, which makes the framework here similar to the Doctrina Addai, where King Abgar and the nobility are the first to convert. 6 Perhaps another allusion to Acts 14:11-18. 7 Exod 34:29. John resembles Moses in several ways throughout the narrative. 5

‫‪125‬‬

‫‪CHAPTER FOUR: TEXTS AND TRANSLATIONS‬‬

‫ܪܐܙ‪ 11‬ܗ‪ .%:‬ܘ*‪#+‬ܥ‪̇ 2‬ܘ‪ %G‬ܕ‪ )̣i0O:‬ܕܗܘ*‪ #‬ܐ‪ .31?G‬ܐ(‪%:h‬‬ ‫ܐ@‪ 4 3*5‬ܕܐܪ‪̇ N-Ck‬ܘ‪ %G‬ܕܬ‪̇ .)i0L‬ܗܘ*‪ 3‬ܗܘܘ ܕ*‪ 3‬ܗ‪3-G‬‬ ‫ܕܐ‪0$‬ܘ*‪ #‬ܗܘܘ ܕ‪#2C*?:‬ܢ >‪02̈4 F‬ܗܘܢ ܘ‪?-̈24‬ܘܢ‪ 5.‬ܐ*‪H‬‬ ‫ܬ‪ 3*̣0G‬ܘ‪̈ 10$‬ܐ‪ ̣ 3-;G‬ܘ‪ 1̣KC/M$‬ܘ‪̇ %-2;4 .3̇+̈;: 0$‬ܗܘ‬ ‫ܕܐ̣ܬ@‪ ?2@ #-2‬ܕܪ@‪ .%+‬ܘܐܬ*?ܒ (‪?2M$#‬ܘܢ ‪?G‬ܘ‪.%R5P‬‬ ‫ܘ‪ 1K-XL %Q,$ )R‬ܘܪܘ‪ %4‬ܐ*‪ 0‬ܗܘ̣‪ .1‬ܘ*‪ %̣@#‬ܪ̣‪3R‬‬ ‫ܕ‪ ?IC̣L .6)C/:‬ܗܘ‪?G 7 32(#* 1‬ܘ‪ %R5P‬ܕ‪#Q:‬ܡ ‪ )R‬ܐ̇@‪5‬‬ ‫‪#" ?̣G‬ܡ ‪ HG‬ܐ*‪ .%̇-E( %2E‬ܕ*̣?ܒ ‪ .J̇hI4 JfKP 8‬ܕ(̣‪ %E‬ܪ*‪?,‬‬ ‫ܘ‪5MO4 ?CO4 9 j*KP‬ܬ ‪ #" .1‬ܡ ‪ HG‬ܐ(‪ W‬ܘ‪#QP‬ܕ "‪10 3-C-‬‬ ‫̣‬ ‫‪ H‬ܘܐܬܬܪ*‪ ?G 11 F‬ܪ‪ .H$‬ܘܬܘ̣ܒ ‪%G‬‬ ‫‪f‬ܘܪ‪#" .HC> H-24‬ܡ ‪̣ G‬‬ ‫ܪ̇‪ %G .3R‬ܬ‪#XL‬ܕ ‪ WG‬ܕܐ̇*‪0‬ܝ ܐ‪ J)-M> J)Ṃ> %:‬ܘ‪.%*54‬‬ ‫ܐ‪#XL %G‬ܕ ܘܐܘܕ‪?̇G .?̣G J‬ܘ ܕܨܪ ‪ 3G‬ܘ̣‪f .. 3G J54‬ܘܪ‪%24‬‬ ‫ܕ*‪?ER 3‬ܘ̣ܢ‪ .‬ܐܪ*‪ #C‬ܗܘܘ ‪?-$f‬ܘܢ ‪=> 123-I*54 )R‬‬ ‫‪?-Rf#4‬ܘܢ‪ .‬ܘ(‪5‬ܘ ‪ .14%̣+*)Q4 13‬ܘ(‪o‬ܘ ‪5P‬ܨܘ‪ ?̣P‬ܐ*‪#: H‬ܗܪ‪.J‬‬ ‫ܘ̣‪ #;R‬ܗܘܘ ̈ܐ‪?-P‬ܘܢ ‪K4‬ܪ>̣‪ )R %‬ܕ(‪ 3*5ML .3-E-‬ܗܘܘ ‪.5̣-i‬‬ ‫ܕ‪?̇4‬ܘ >)‪ 3-P#@ %:‬ܗܘܘ (‪?-̈-‬ܘܢ @‪ W24̈ 3‬ܐ‪ .%+:‬ܘ‪ )R‬ܕ(‪3-E-‬‬ ‫ܐܪ*‪?̈-E" #C‬ܘܢ‪ 3-/"̇ )R 15‬ܗܘ̣ܘ ‪5*5$ .16‬ܐ*‪ 0‬ܪܒ ̣ܗܘ )‪(%G‬‬ ‫ܐ‪ 1?G‬ܗ‪ .%̇:‬ܕܐܬ‪5R‬ܙ ()ܬܐ*‪02*)C4 17 0‬ܢ ܗܕ‪ .J‬ܘܗ‪3-G‬‬ ‫>̈‪ J)-M‬ܐ‪̣#:‬ܢ ܘ‪ %G‬ܗ̣ܘܘ ܐ‪ .1?̈G‬ܘ(‪)Ṃ̈> 32‬ܘܗܝ (‪ 32‬ܕܗ‪.%̣:‬‬ ‫ܘ‪32( 3-;E(0+@ =-I@ %G‬܇ ‪ 18‬ܕ‪#I:‬ܦ ܪ‪)" 3$‬ܡ ̈‪.%̇;-Ei‬‬ ‫‪.H‬‬ ‫ܐ*‪ 3-E‬ܕ‪ %G‬ܐܘܬܪܘ ‪ 3G‬ܘ‪#@ %G‬ܬܪ*‪̣ 2@ 1932( 3-/4̇ .3G 3‬‬ ‫ܐ‪ 0:‬ܕܐ*‪̣)Ṃ> H*0‬ܗ‪5"̇ .20‬ܒ ‪#@)" 3G‬ܗܝ‪ .‬ܘ̇‪):‬ܥ ܐܘ‪0(f‬ܗ‪.‬‬

‫ܕܐܬܪ*‪F‬‬ ‫‪ || C: 3-Rh4‬ܗܘܘ‬ ‫ܘ(‪ 5‬ܗܘܘ ‪13 B:‬‬ ‫‪14 C: %-C+4‬‬ ‫"̣‪?E‬ܘܢ ‪15 C:‬‬ ‫@‪16 C add. 3*5‬‬ ‫ܘܐ ̇ ̣‬ ‫ܬ‪5R‬ܙ ‪17 B: 3G‬‬ ‫‪ || C:‬ܕ()ܬܐ*‪ 0‬ܐ ̣‬ ‫()ܬܐ*‪ 0‬ܐܬ‪5R‬ܙ‬ ‫@‪18 BC: 32-;E(0+‬‬ ‫ܕ*‪̇ 4 || C add. 3‬‬ ‫‪19 BC: 32-/‬‬ ‫ܕܐ‪20 C add. 1?G‬‬ ‫‪11 BC:‬‬

‫‪12 B add.‬‬

‫ܐܪܙ‪1‬‬ ‫ܬܘܒ‬ ‫‪3 C add. J5*5$‬‬ ‫ܐ(‪ %:h‬ܕ*‪ 3‬ܐ@‪ 3*5‬ܗܘܘ ‪4 C:‬‬ ‫>‪̈ -2 4 F‬‬ ‫?ܘܢ ܘ>‪5 B: F‬‬ ‫>‪̈ ?-24̈ F‬ܘܢ ‪̈024 || C:‬ܗܘܢ‬ ‫ܘ‪024‬ܗܘܢ ܘ‪?-̈+:‬ܘܢ‬ ‫‪6 C: )C/CG‬‬ ‫")*‪7 C: 32(#* %+‬‬ ‫ܕ* ̇‬ ‫?ܒ ‪8 B:‬‬ ‫̇‬ ‫ܘ‪KP‬ܚ ‪9 B:‬‬ ‫‪10 C: 3-C‬‬ ‫ܕ "‪̣ -‬‬ ‫‪1 B:‬‬

‫‪2 C add.‬‬

126

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and cause us to look to his paths, because the good servant, who loves their master, knows to do his will, and the master, too, hears them.1 15 Then, when the holy one heard these things, he was rejoicing in the Spirit of Holiness. Then he stretched out his hands toward them and made them stand up and he said2 † to them, “Peace to you, little flock.3 Your Father desired to give you the Kingdom which is kept for his friends. Rise, now, new congregation, which assembled today in order to hear the gospel of Jesus, the Son of God. I beseech you, friends, greet one another with a holy kiss, because time is short and the sun has completed its course which it was commanded to run by this (God) whom I am proclaiming to you—especially, too, since there are people here who have not eaten bread or water.” Then they were crying out in a loud voice, “Your words are sweet to the roof of my palate, better than honey to the mouth. For truly we are hungry and we are thirsty and we receive sustenance from your pleasant word.” Then Saint John asked the governor that the crowd be dismissed while praying in his heart with anguish and saying, “Lord Jesus, grant unity to our congregation and let Satan be chased away4 lest he throw discord or disturbance in this city and people be killed.” And the governor stood up and beckoned with his hand that they might be quiet. And when they were still, he began to speak with them

1 The narrative is approaching the

first baptism scene. Klijn noted that there is no proper renunciation of Satan in the baptismal liturgy, but here (and later on) we get a renunciation of idol-worship which takes the place of the normal renunciation. See above pp. 52-53. 2 At this point there is an interruption in ms A. Folio 54 is a leaf from ‘The Invention of the Cross for the second time, by the Empress Helena,’ in a hand of about the 11th century; the History of John continues on fol. 55.

A foreshadowing of the baptismal scene. The shepherd-flock metaphor is standard of early Syriac baptismal liturgies. cf. Acts of Thomas 25, 131. Brock indicates that the signing (rušma) served as a marking of ownership over the flock. See Brock, “The Transition to a Post-Baptismal Anointing in the Antiochene Rite”. 4 Klijn indicates there is no formal exorcism in the baptismal liturgy. This may be a form of one in the narrative. See above pp. 52-53. 3

CHAPTER FOUR: TEXTS AND TRANSLATIONS

127

̇ )*‫ ܕ‬.‫ܗܝ‬#E-̈M+4 3G 5-(‫ܘܐ‬ F(̇‫ ܕܪ‬%2*‫ ܐ‬%Ṁk J)Ṃ> 1 ‫ܥ ̣ܗܘ‬ .?G pĊ$ ‫ܗ ܬܘ̣ܒ‬5@‫ ܘ‬.?2-4‫ ܨ‬2 )Ṁ> ‫ܗ‬5CG .%$‫ܕ‬#"‫ ܕ‬%(‫ܘ‬54 41‫ ܪ̇ܘܙ ܗܘ‬.3-̣G‫ ܗ‬pC ̣ $ )R 3 3*‫ ܕ‬%+*)" 15 6 .‫?ܘܢ‬G † 5@‫̣ܢ ܘܐ‬#:‫ ܐ‬F-"‫ ܘܐ‬.‫ܬܗܘ̣ܢ‬#G ‫ ܐ̈*)ܘܗܝ‬5 3*‫ ܕ‬s+̣P ‫ܢ‬#IG ‫ܠ‬0:‫ ܕ‬9 ‫ܢ‬#R#4‫ ܐ‬8%4̣‫ ܕܨ‬.J̇‫ܪ‬#>‫ ܙ‬J‫ܪ‬oi̇ 7 ‫ܢ‬#IG FE$ u2̣R‫ ܕ‬1‫ ()ܬ‬%+2R HG ‫ܡ‬#" .‫ܗܝ‬#C(̇hG J5-U:‫ ̇ܗܝ ܕ‬.1̇‫ܬ‬#IE@ ̇ 4 .121?G‫ܗ ܕܐ‬54 ‫ܥ‬#+*‫ ܕ‬111‫ܬ‬5ML pC+:‫܇ ܕ‬10 3@#* %/ ̣ 10Q$#24 )̣,G )( %CE$ ‫ܠ‬0: .Ẉ(‫ܢ ̈ܐ‬#I2@ 13%:‫ܐ‬ ‫ܗ܇‬0*‫ܕ‬5@ FE$̇ 14%̣+C$‫ ܘ‬.?G ‫ܝ‬5Ṙ %̣:)>‫= ܕ‬U@ ‫܇‬10+*)" .15J‫ܕ‬5:‫ܢ ܕ‬#IG %:‫ܙ ܐ‬5I@̇‫ ܕ‬%:‫? ܕܗ‬2@ 1‫) ܗܘ‬-QP‫̇ܗܝ ܕ‬ ‫ ܐܘ‬%C,G =-R)>‫ ܕ‬.%̣+:‫ ܐ‬%R‫ ܗܪ‬0*‫ ܕܐ‬.0̣*‫ܐ‬5*0* ‫ܘܬܘܒ‬ .17 %̣@‫ ܪ‬%EQ4 ‫ ܗܘܘ‬3-/"̇ 3*‫ܢ ܕ‬#:̣‫ ܗ‬.16 ‫?ܘܢ‬G F-/k %G %̣-@̈ %+4‫ ܕ‬3@ ^k 19 ẈI( WC+G H-E@̈ 18 3-:‫^( ̈ܐ‬G) 3-E(̈‫ܕ‬ 3-EMQ@̇‫ ܘ‬21 .32̣( 3*‫ ܘܨ̣ܗ‬32( 3-2;R 20 .5̣-i 0*‫ܐ‬5*5$ .%@#;G 32(#* 3*‫ ܕ‬%+*)" .10C-O4 ‫ܟ‬0E@ 3@ %-L‫ ܬܘܪ‬22 32( ?ME4 1‫ ܗܘ‬%Gl@̇ )R .‫ܣ‬#ER‫ ܐ‬J‫ܪ‬0̣+:‫ ܕ‬.%̣R5P‫?ܘ‬G N-P‫ܐ‬ .3+2IG 1‫ܬ‬#*‫ ܗܒ ܐܘ‬.23‫̣ܥ‬#+* ‫ܝ‬5@ .5@̇‫ ܘܐ‬1̣0X2,4 N-OUL‫ ܐܘ ܐ‬%-$#X$ %@5: %G‫ ܕ‬.%̣2UL ‫ܕ‬5k0:‫ܘ‬ 1‫ ܗܘ‬F" .%̣R5P‫ ܗܘ‬3*‫ ̣ܗܘ ܕ‬.u:‫ ܐ‬24 ‫ܬ‬#C:‫ ܘ‬.J̇‫ ܗܕ‬102*)C4 .‫?ܘܢ‬C> =EC:‫ܝ ܕ‬5$̇ .#̣-Ẹ$ )R‫ ܘ‬.‫ܢ‬#G?M:‫ ܐ*)ܗ ܕ‬25S-:‫ܘܐ‬ ‫)ܥ ܕ̇ܗܘ‬:̇‫ || ܕ‬C: ‫)ܥ‬:‫ܕ‬ ‫ ܗܘ‬%2̇ *̇‫ܐ‬ 2 C: )M>‫ܘ‬ 3 C add. 32(#* 4 C add. ?MG 5 C om. 3*‫ ܕ‬et add. 1‫ܗܘ‬ 6 C invert. ‫?ܘܢ‬G 7 B HG 8 B add. ‫ܢ‬5@ 9 BC add. %-C+4‫ܕ‬ 10 C: %2@#* 11 BC: ‫ܬܗ‬5ML 12 C add. %-̣̇( 13 C add. 3*‫ܕ‬ 1 B:

14 C:

%C̈E$‫ܘ‬

15 C om.

u2ER %G‫ ܐ‬.%2@#* %2@#* ‫ܗ‬0-MG ‫̣ܙܠ‬K: ̇ ‫ܘܐ‬ 17 C add. 3*5@ 16 C add.

18 B om. 19 C:

3I(

20 B om.

32*‫ ̣ܘܨܗ‬32-2;R 32-EMQ@‫ܘ‬ ̇ ‫ ܐ‬10X2,̈4‫ܘ‬ 23 C: .1‫ ܗܘ‬5@ %,-+@ ‫ܥ‬#+* ‫ܢ‬5@ ̇ 4 24 C add. ? 25 C add. ‫?ܘܢ‬G 21 BC:

22 BC:

128

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and responded and said, “My brothers, children, and friends: if it pleases you, let us depart at this time from one another. Tomorrow morning, I request that you gather at the theatre,1 and whatever is the will of the Spirit which we have heard from the mouth of this man, we will do. For this is fitting for us that each person in their house throughout the night should offer up prayer and petition before our Lord who is in heaven and leads us toward his Father, on account of our sins and because we have turned our feet from his way. If he wishes, to unite us with the congregation of those who praise him (it is well);2 but if not, he will deliver us from the fire which is kept for those who worship idols.” And when the clerk3 finished this proclamation the whole crowd cried out in a loud voice, “Peace to you, O wise ruler! Peace to you, O wise chief! Peace to you, you goat that has entered and become a lamb!4 You have shown today your love for us; today you have become a true chief to us and you have counseled us that we might live and not die.” And when they finished their cry, after the nobles silenced them, the crowd dispersed and began to go all the while rejoicing. 16 Then the priests of Artemis5 assembled and sounded horns and lit lamps,6 and the gates of the temple were opened and all the people of Ephesus ran to the temple as was their custom. And the governor was furious and he and the nobles wished

In Acts 19 Paul and his companions must deal with a raucous Ephesian crowd in the theatre. 2 The apodasis of this condition is missing. I have followed Wright’s emandation. 3 It is not clear why this figure all of a sudden is speaking instead of the governor. Wright says the %O*5U2@#" is distinct from the %R5P‫ ܗܘ‬and is equivalent to “the reader of his proclamation, the notary or clerk of the court” (trans. pg. 29). See Sokoloff, 1

Syriac Lexicon, pg. 1335 for other uses of this title. 4 Matt. 25:32 5 Lewis’ Arabic picks up here, but condenses the material. 6 Light appears to be a salient aspect of the cult of Artemis in the text. The image of Artemis is holding a torch when John first sees it; here the worshipers of Artemis light candles. Some material evidence attests to light or fire being a part of Artemis Ephesia’s persona. See above pp. 59-60.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

129

%:‫ ܗ‬%2+̇: .‫̣ܢ‬#IG 5;$̇ ‫ ܐܢ‬.ẈM-M(̈‫ ܘ‬W24̈‫ ܘ‬W(̈‫ ܐ‬.5@̣‫ ܘܐ‬%̣2̣>‫ܘ‬ %:‫ ܐ‬%4̇‫ ܨ‬.%̣@#*‫ܗ ܕ‬5PlG‫ ܘ‬.J̣‫ܬ ̈()ܕ‬#G 3@ %:)> ̇ ‫ ̇ܗܘ‬1 :%(‫ܘ‬5G %2-4‫ ܨ‬1‫= @)ܡ ܕ̇ܗܘ‬R‫ ܘ‬.‫ܘܢ‬5k‫ܐ‬0G ‫̣ܢ‬#+2R‫ܕܬܬ‬ J‫ ܗܕ‬3.32( 3*)M> J̣5Mi %:‫@? ܕܗ‬#P 3@ 2 32( 3/C$‫ܕ‬ 1‫ܬ‬#G‫ܒ ܨ‬5Q̇: .‫̣ܗ‬0-M4 4u:‫ ܐ‬%-EG ?ER‫ ܕ‬.3G̣ ‫ ܙܕ̇ܩ‬5-i ‫ܬ‬#G 3G ‫ܒ‬5Q̣@̇‫ ܘ‬.%-C+4 6‫ܘܗܝ‬0*‫ ܕܐ‬5 ‫ܢ‬5@ ‫ ")ܡ‬.1̇‫ܬ‬#/4‫ܘ‬ ‫ ܐܢ‬.?(‫ ܐܘܪ‬3@ 3-Eif 8 3-UL‫ ܕܐ‬3*?U(̈ 7 =U@‫ ܘ‬.‫ܗܝ‬#4‫ܐ‬ J‫ܪ‬#: 3@ 12 .%̣G 11 ‫ ܘܐܢ‬.‫ܗ̣ܝ‬#2,M̈+@‫ ܕ‬10%+2̈I4 9 3UE,̇:‫ ܕ‬%4̇‫ܨ‬ ̇ )R‫ ܘ‬.3G 1l;@̇ %̣;̈-Ei ‫)ܝ‬XÖG J5-U:‫ ܕ‬13‫̇ܗܝ‬ 14 FE$ (tG) %EQ4 16NER‫? ܐ‬ER %/̣" .%̣:‫ ܗ‬%2*5" 15%O*5U2@#" 17 .% C-I( %$‫ ܪ‬HG F E$ .% C-I( %:54 )@ HG FE$ .%@‫ܪ‬ ̣ 18 H4 #( %2@ #* 0*#( .J 5@‫ ܐ‬1‫ ܕ>= ܘܗܘ‬% *)i HG FE$ ̣ ̣ ̣ ̣ 19 % 2 @ # * .‫ܬܢ‬#G %G‫ ܘ‬%̣,̣:‫ܢ ܕ‬0IE@‫ ܘ‬.J‫ܪ‬5+4 %$‫ ܪ‬3G 0*‫ܗ̣ܘ‬ ̇ ̇ 20 .%̣24‫ܘܪ‬f ‫ܢ‬#:‫ ܐ‬#-E$‫ ܕ‬3@ :‫ܗܘܢ‬0/" #CE$ )R‫ ܘ‬.‫ܬ‬#C ̣ : ̇ 23 22 21 . 3*)(̣ )R ‫̣ܢ‬#G‫ܙ‬K:‫ ܕ‬#*5$‫ ܘ‬.‫ܣ‬#ER‫ ܐ‬#*‫ܪ‬0̣$‫ܐ‬ ̇ #QG‫ ܘܐܕ‬.10:hQ4 24 #/"‫ ܘ‬Ṇ-Ck‫ ܕܐܪ‬Jh@#R #+2R‫ ܘܐܬ‬16 #k‫ ܘܪܗ‬.JhR0P 0-4‫ ܕ‬%>f‫ܚ ܬ‬0P̣‫ ܘܐܬ‬25 .%E*)̈2" .‫)ܗܘܢ‬-> H*‫ ܐ‬J5݀R0P 0-MG ‫ܣ‬#OP‫ ܐ‬W2̈4 26‫?ܘܢ‬G#R ̇ ‫ ̣ܗܘ‬%4̣‫ ܘܨ‬.27 0̣C(‫ ܐܬ‬3*‫ ܕ‬%R5P‫ܗܘ‬

1 B add.

%$‫ܕ‬#"‫ || ܕ‬C: %+*)"

2 BC om.

32*)M> u:‫ܐ‬ ̇ 5 B add. ‫ܗܘ‬ 6 C add. 3*‫ܕ‬ 7 C: =U@ ‫ܘܬܘܒ‬ 8 C: 32-UL‫ܕܐ‬ 9 B: 3UE (‫ܘ‬ 10 B: %+2I4 11 C add. 3*‫ܕ‬ 12 B: %G‫ܘܐ‬ 13 C: J‫ܪ‬#: ‫ ܗ̇ܝ‬3@ 14 C add. 1‫ܗܘ‬ 3 BC:

4 BC add.

%L5U2@#" ‫ܣ‬#ER‫ || ܐ‬B om. ?ER 17 B om. %C-I( %$‫ ܪ‬HG FE$ 18 C: %2@#* H4 ̣ #( 19 C: %( ̣ K:‫ܕ‬ 20 C add. 3*‫ܗܘܘ ܕ‬ 21 B: ‫ܪܝ‬0$‫ܐ‬ 22 B: ‫ܝ‬5$‫ܘ‬ 23 C add. ‫ܗܘܘ‬ 24 BC: ‫ܘ‬5"‫ܘ‬ ̈ || C: ‫ ܗܘܘ‬#Q̣G‫ܘܕ‬ 25 B: %G)2" %E*)̈2" 26 C: ‫?ܘܢ‬ER 27 C add. ^k̇ 15 B:

16 BC:

130

THE HISTORY OF JOHN THE SON OF ZEBEDEE

to send off to kill the priests since they had made an assembly without their order. But Saint John cast himself on his face and begged them, “Let not anyone who keeps my word and loves the Lord Jesus go and harm them over there, because even they, by your prayers, will draw near to the mystery of life and become our brothers.” So they obeyed the holy one. Then some of the nobles, whose names were Antoninus, Marcellus, Epiphanius, and Fortunatus,1 gave orders and their slaves ran and brought a hundred and fifty papyrus lamps to light. And they said to the governor in supplication, “It is not fitting for us to depart for this whole night, lest the city be set on fire at the hands of the worshipers of idols and they say, ‘Because they renounced the fear of Artemis, fire has fallen on their houses!’2 and they misrepresent Artemis, while she is not able to do anything; and, especially, lest there be killings.” And when the multitude heard these things, they took Saint John on their shoulders and ran. And from their joy they did not know what they were shouting. And the chieftains ran, opened the doors of the theatre and the governor and his nobles entered in great procession. Then they ran to spread out (rugs) and arrange (a place)3 for him as was the custom. Then the governor said, “It is no longer right for me to sit on

1 Fortunatus is also a character in the Acts of John who is raised to life by Drusiana. Marcellus is a recurring name in the Acts of Peter cycles, some of which were important in the Syriac tradition. See F. Stanley Jones, “The History of Simon Cephas, Chief of the Apostles.” 2 A second-century oracle from Sardis mentions Artemis Ephesia who “will provide deliverance from affliction and will dissolve the poison of pestilence, which

destroys men, and will melt down with her flame-bearing torches in nightly fire the kneaded works of wax, the signs of evil art of a sorcerer.” See Graf, “An Oracle against Pestilence.” 3 An odd sequence. The use of the pa’el of 1#$ implies spreading something out. Wright has “they ran to spread (carpets) and arrange (a seat) for him…”. It is awkward without any object specified. Manuscript C omits the second verb.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

131

)/E4 3@ %-$#2R 2 ‫)ܘ‬M>‫ >= ܕ‬.J̇h@#IG 1‫ܢ‬#EUQ̇:‫ܘ‬ ‫ܗܝ‬#P‫? >= ̈ܐ‬+;: J)$̣ 3 .32̣(#* %+*)" 3*‫ ̣ܗܘ ܕ‬.‫?ܘܢ‬:)"#P .F̣(̇‫ ܪ‬5‫ܥ‬#+* ‫ܢ‬5CG‫ ܘ‬5U̇: ‫ܝ‬0E@‫ ܕ‬3@̇ =R‫ ܕ‬.4‫ܢ‬#:‫ ܐ‬N-P‫ܘܐ‬ ̈ 4 ‫ܢ‬#:‫= ܕܐܦ ̣ܗ‬U@ .6 3@̇‫ܢ ܬ‬#:‫?ܪ ܐ‬:‫ܙܠ ܘ‬K: %G 7 ‫ܢ‬#R‫ܬ‬#Gl ?G N-;k‫ ܐܬ‬3*)*‫ ܘܗ‬.%(̈‫ ܐ‬3G 3*‫ ܘ̇ܗܘ‬.3-̣-(̈‫ ܕ‬1‫ܐܙ‬5G 8 3-45" .10‫̈?*?ܘ̣ܢ‬C$ ‫*?ܘܢ‬0*‫ ܕܐ‬9%24‫ܘܪ‬f 3*‫ ܕ‬%+:‫ܐ‬ ̱ .%+*)QG ̇ 2-:#U:‫ܐ‬ 12 ‫)ܘ‬QP 11 .‫ܣ‬#U :#U:5P‫ܣ ܘ‬#2;-P‫ ܘܐ‬NE" 5@‫ ܘ‬N ̣ 3-+C(‫ ܘ‬1K@ 13 #*0*‫)( ܘܐ‬G) .‫)*?ܘ̣ܢ‬Ṃ̈ > #k‫̱ܗܘܘ ܘܪܗ‬ 15 10O-;4 ?G 3*5@‫ ܘܐ‬.‫ܢ‬f?2:‫ ܕ‬3*‫ܪ‬#;P‫ ܕ‬14%E*)2̈" ̇ 16 )"‫ ܬ ܐ‬% CG‫ ܕ‬.%-EG ?ER %:‫ ܗ‬%2+:‫ ܕ‬3G ‫ ܙܕܩ‬%G .%R5P‫?ܘ‬G ̣ =>‫ ܕ‬.3*̣5@‫ ܘ̣ܗܘܘ ܐ‬.%;-̈EXG ‫)ܝ‬ẌL ‫ ܐ̈*)ܝ‬3@ 102*)@ .‫*?ܘܢ‬0M̈4 J‫ܪ‬#: 0̣E;̣: 18N-Ck‫ ܕܐܪ‬1710E(‫ ܕ‬#-P‫ܕܐܪ‬ .19‫ @)ܡ‬J)Ṁ> %,I+@ %G )R Ṇ-Ck‫ܪ‬KG ?̇G 3-Q+>‫ܘ‬ .3-̣G‫ ܗ‬21 #/C ̣ $ )R 3*‫ ܕ‬%+2̈ R .20%EU"̈ ‫?ܘܘܢ‬: %G‫ ܕ‬0̣*‫ܐ‬5*0*‫ܘ‬ 3@‫ ܘ‬.‫ ܗܘܘ‬22 #k‫ܗܘ̣ܢ ܘܪܗ‬0P0R => 32(#* %+*)QG ‫ܗܝ‬#2/k %-@̈)" 23 #k‫ ܘܪ̣ܗ‬.‫ ܗܘܘ‬3-/"̇ %2@ ‫ ܗܘܘ‬3->)* %G ‫()ܘܬܗܘ̣ܢ‬ ‫ܗ̣ܝ‬#24‫ܘܪ‬f‫ ܘ‬%R5P‫ ܗܘ‬#E>‫ ܘ‬.‫ܘܢ‬5k‫ ܕܬܐ‬24%>f‫ ܬ‬#(0̣P H*‫̣? ܐ‬G 26‫ܢ‬#2"0̣:‫ܘܢ ܘ‬#+̇:‫ ܕ‬25 #k‫ ܘܪܗ‬.1K-XL %(‫ܘ‬o4 => ‫= ܐܬܒ‬-I@ WG ‫ ܙܕܩ‬%G .5@̣‫ ܐ‬%̣R5P‫ ܗܘ‬3*‫ ̣ܗܘ ܕ‬.27J)->

‫ܢ‬#:‫ܐ‬ 3* ‫ܕ‬ 3 B: %+*)" 32(#* 4 C add. ‫?ܘܢ‬G 5@ ̣ ‫ܘܐ‬ 5 C add. %,-+@ 6 C add. Jh@#R 3-G?G 7 B: ‫ܢ‬#R‫ܬ‬#Gl4 8 C add. ‫ܢ‬#:‫ܐ‬ 9 B: %4f‫ܪܘ‬ 10 C add. 3-G‫ܗ‬ 11 BC: ‫ܣ‬#E"5@‫ܣ ܘ‬#2-:#U:‫ܐ‬ ‫ܣ‬#U:#k5P‫ ܘ‬N-2;-P‫ܘܐ‬ 12 C: )Q ̣P 13 C add. J), @ ̈ ̣ 14 B: %G)2"

% O- ; 4 ?G || C: ‫ܬܐ")ܝ‬ ̇ 0E(‫ܕ‬ 17 B: ‫ܗ‬ 18 B: NCk‫ܕܐܪ‬ 19 C: ^k̇‫) @)ܡ ܕ‬M ̣ >‫ܕܬ‬ u-̣4‫̈ ܐ̇ܘܪ‬ 20 C: %G#U" 21 C add. ‫ܗܘܘ‬ ̇ ‫ܘܪ‬ 22 C: 3-k‫ܗ‬ 23 B add. ‫ܗܘܘ‬ 24 C: %>f‫̣ܚ ܘܬ‬0P‫ܘ‬ 25 B add. ‫ܗܘܘ‬ 26 C om. ̇ 27 C: ‫)ܗܘܢ‬->

1 C add.

15 B:

2 C add.

16 B add.

132

THE HISTORY OF JOHN THE SON OF ZEBEDEE

the throne. Take it from here.” And the whole crowd entered the theatre and there was a great clamor. And the sun had set about two hours. Then some of the governor’s own advisors begged him that some thousand people go out to surround the city and keep watch until dawn, so that no violence might occur—since Saint John had begged that nobody be killed—and if they seize a person they should say to them,1 † “There are two watches of the city, one made by Satan in the Temple of Artemis, and one made by the Lord Jesus in the theatre. Go to whatever one you wish to go.”2 And when the crowd heard these things they were rejoicing and stretched out their hands to heaven saying, “Praise to you, O maker of heaven and earth and of night and day!” Then the governor, gesturing with his hand to them to be silent, gave orders and said to them, “Let not our assembly be clamorous and tumultuous, but let us be calm and listen to the word of life, and see by what we live.”3 And he gave orders and they brought Saint John to the upper step and the nobles sat below his feet. But the governor was standing and did not wish to sit, saying, “I beseech you that I might stand so that if there is a person who is feeble in their body I might go over and rouse them so that they may not slumber.” But with difficulty he was persuaded to sit down and when he sat down there was a great silence.

1 A folio is wanting in ms A at this

point. I have followed the text of B. 2 Here, Lewis’ Arabic summarizes that John orders a baptistry

created and gives the dimensions given in ch. 21. The narrative picks up again there. 3 Contrast this behavior with that of the crowd in Acts 19.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

133

‫ܘ̇ܢ‬5k‫ܐ‬0G 3 ?G#R ‫ܣ‬#ER‫ ܐ‬2 #E>‫ ܘ‬.%R‫ ܗܪ‬3@ 1 #ML .%-L‫ܪ‬#R % +C+G ?G 1‫ ܗܘ‬0*‫ ܘܐ‬.41‫ ܗܘ‬0*‫ ܐ‬1K-XL %4‫ܘܪܘ‬ ?E*‫? ܕ‬IẸ@ WIE@̈ 3*‫ ܕ‬%+:‫ ܐ‬.3*‫ܬ‬f‫ ܬ‬%̣/$̈ H*‫ ܐ‬.^̣*5>‫ܕ‬ ‫ܢ‬#R5R0̣:‫ ()܇ ܘ‬%;G‫ ܐ‬%+:‫ܢ ܐ‬#Q;:‫ܗܝ ܕ‬#O-P‫ ܐ‬.%̣R5P‫ܕܗܘ‬ .5u-4‫ @)ܡ ܕ‬1‫?ܘ‬: %G‫ ܕ‬.1̣?X:‫ ܕ‬%@)> ‫ܘܢ‬5U:‫ ܘ‬.1̣02*)C4 3*)(‫ ܐ‬3*‫ ܘܐܢ ܕ‬.u:‫= ܐ‬U"̣0: %G‫ ܕ‬32̣(#* %+*)" N-P‫) ܐ‬R )( .8102*)C4 0*‫ ܐ‬3*f‫ ܬ‬Jf?$‫ )†( ܕ‬7 .?G ‫ܘܢ‬5@K: 6ụ:KG ‫ܢ‬5CG )-M> )(‫ ܘ‬.Ṇ-Ck‫̇ܗ ܕܐܪ‬0-M4 %2UOG )-M>̣ (?G) ̇ pC ̣ $ )R‫ ܘ‬.‫ ܕܬܐܙܠ ܙܠ‬10 0-4̇‫ ܕܨ‬%I*KG .‫ܘܢ‬5k‫ܐ‬04 9‫ܥ‬#+* %̣ -C+G ‫ ܐ*̈)*?ܘܢ‬11 3-U+̇P‫ ܘ‬.‫ ܗܘܘ‬3*)(̇ 3-G‫ܣ ܗ‬#ER‫ ܐ‬1̣‫ܗܘ‬ %-EG‫܇ ܘܕ‬%>‫ ܘܕܐܪ‬%-C$‫ ܕ‬J‫ܕ‬#M> HG %,4#$ .3*5@̇‫) ܐ‬R ‫?ܘܢ‬G 1‫ ܗ̣ܘ‬Ṣ-2@ )R 12%R5P‫ ܗܘ‬3*‫) ܕ‬Q̣P .%CC*‫ܘܕܐ‬ %4‫ܘ‬5G 3-$#2R 1‫?ܘ‬: %G .‫?ܘܢ‬G 5@̣‫ ܘܐ‬.‫ܢ‬#E+:‫ܐ*)ܗ ܕ‬ %2C4 1o,̇:‫ ܘ‬.%̣-(̈ 0E@ pC+:‫ ܘ‬%E+: %G‫ ܐ‬.13%-$#X+G‫ܘ‬ 17 %i ‫)ܪ‬G 32( #* % +*)QG 16 ‫ ܗܝ‬#E4‫ ܘܐܘ‬15 )QP‫ ܘ‬.32(‫ ܐ‬14 %--( ̣̇ ‫ܡ‬K̇" %R5P‫ ܘܗܘ‬.‫ܗܝ‬#Eif 0-(‫ ܬ‬#40* %̣24‫ܘܪ‬f‫ ܘ‬:%-E> ̇ 4‫ ܕ‬5@‫) ܐ‬R :‫ܒ‬0:‫ ܕ‬1‫ ܗܘ‬%4‫ ̇ܨ‬%G‫ ܘ‬181̣‫ܗܘ‬ ‫̣ܢ‬#I2@ %:‫ ܐ‬%/ ̣ ̇ %:‫ ܐ‬5M> .‫̣ܗ‬5X;4 =-,@‫ ܕ‬u:‫ ܐ‬20 0*‫ ܕܐܢ ܐ‬.19‫ܡ‬#"‫ܕܐ‬ )R‫ ܘ‬:‫̣ܒ‬0:‫ ܕ‬N-;̣k‫ ܐܬ‬3O,CG‫ ܘ‬.‫ܡ‬#2: %G‫? ܕ‬G %:‫ ܐ‬5-/̣@‫ܘ‬ .21%4‫ ܪ‬%̣-E$ 1‫ ܗܘ‬.‫ܒ‬0̣*

‫ܗܝ‬#ṂL̇ 2 C add. ‫ܗܘܘ‬ 3 C: ?ER 4 C add. 3@‫ܬ‬ 5 C add. 102*)C4 6 B: u:‫ܐ‬ 1 C:

3*‫?ܘܢ ܕ‬G 1‫) ܗܘ‬Q̣P %R5P‫ܗܘ‬ ̈‫ܐ‬ 13 C add. W( 12 C:

14 C om.

7 A lac. B fol. 296r-v.

1‫ܗܘ‬ ‫ܗܝ‬#4̣‫ܘܐܘܬ‬ 17 C: %i‫)ܪ‬4

8 C add.

18 C om.

9 C add.

19 C:

J‫ܗܕ‬ %,-+@ 10 C: 0:‫ ܐ‬%4‫ܕܨ‬ ̈ 3U-+̈P‫ܘ‬ 11 C: ‫ܗܘܝ‬

15 C add. 16 C:

‫ܡ‬#"‫ܐ‬ 0*‫ܕܐܢ ̣ܗܘ ܕܐ‬ 21 C add. 1‫ܗܘ‬ 20 C:

134

THE HISTORY OF JOHN THE SON OF ZEBEDEE

17 And when they were silent, Saint John jumped up and stood and beckoned to them with his hand to be still. Then he brandished the cross which was on his neck and looked at it and set it before his eyes and kissed it. And while weeping, he stretched out his right hand and signed the whole1 † crowd with it and placed it on the highest step which was most eastern of all of them, and he took lamps and set (them) before it. Then they called out in a loud voice and said, “O servant of Jesus, make known to us what this is that you have done for us!” Then the holy one beckoned to them and they were silent. And he began to speak and said, “Dear children, whom the gospel has obtained, this is the cross of the Son of God, who was eternally with his Father and he made these heavens and these stars which are arranged in it, and on him all created things depend. And I have made this cross your fortification so that Satan will not come and assemble his demons and bring a deep sleep upon you or depression of the mind.” Then they cried out, “To us, this night is day, for now, our lives have come near to us!” Then they silenced one another and when they were silent, all the people ran and when they had run they turned their back(s) to the West and fell on their faces before the cross to the East. Then they were weeping and saying, “We worship you, O Son of God who was hung on a tree!” Then the governor hurled himself before the cross and he made himself stand in front and said,

1 Resume text from ms A

CHAPTER FOUR: TEXTS AND TRANSLATIONS

135

‫?ܘܢ ܐ*)ܗ‬G Ṣ-:‫ ܘܐ‬.32̣(#* %+*)" 1 F"‫ܪ ܘ‬#$̣ .#̣-E$ )R‫ ܘ‬17 => ?CL‫? ܘ‬4 5(‫ ܘ‬.?̣G)Q4‫ ܕ‬%M-G‫ ܨ‬ḅP‫ ܘܐ‬.‫ܢ‬#E+:‫ܕ‬ ?̣4 4‫ܡ‬0̣(‫? ܘ‬2-C* 3s+̣P .%̣İ4 )R‫ ܘ‬.?Q+:‫ܗܝ ܘ‬#̈2-> %̣ -,:)@ ‫ܘܗܝ‬0*‫ ܕܐ‬.%̇-E> %i‫)ܪ‬4 7?CL‫ ܘ‬6 .%̣+2R †5 ?G#R #/" 93*‫ܢ ܕ‬#:‫ ܗ‬.8%G)2"̈ ‫ܗܝ‬#@)" F̣-"‫) ܘܐ‬Ṃ>‫?ܘ̇ܢ ܘ‬ER‫ܕ‬ %:‫ ܗ‬#2@̇ 3G ‫ܕܥ‬#$ ‫̣ܥ‬#+*‫)ܗ ܕ‬Ṃ> .10 ‫ܘ‬5@‫ ܘܐ‬104‫ ܪ‬10/" 1‫ܝ ܗ̣ܘ‬5$‫ ܘ‬.11 #-E$‫?ܘܢ ܘ‬G Ṣ-:‫ ܐ‬%+*)" 3*‫܀ ̣ܗܘ ܕ‬3G ‫)ܬ‬Ṃ>‫ܕ‬ %:‫ ܗ‬.1̣‫ܬ‬5ML 02"‫ ܕ‬14%C-(f %-24̈ .13 5@̣‫ ܘܐ‬12=̣EC:‫ܕ‬ 0*K@‫ܘ‬0@ ‫ܘܗܝ‬0*‫ ̇ܗܘ ܕܐ‬.1̇?G‫ܗ ܕܐ‬54‫;? ܕ‬-"‫ܘܗܝ ܙ‬0*‫ܐ‬ %MR#̈R 3-G‫ ܘܗ‬15%̣-C$ 3-G‫) ܗ‬Ṃ> #*‫( ܘܗܘ‬#G) .‫ܗܝ‬#4‫ ܐ‬F> ‫ܢ‬#IG ‫)ܬܗ‬Ṃ>‫ ܘ‬..16‫ܗ‬0*54̣ 3*̈?ER 3-̈G‫? ̣ܗܘ ܬ‬4‫ ܘ‬.?̇4 3*5*)L‫ܕ‬ ̈ ‫ܘ‬#*‫ ܕ‬u2İ:‫ ܘ‬%2UL 1‫ܬ‬K: %G‫ ܕ‬:%̇;-"‫ ܙ‬%:?G J‫ܪ‬#$ 17 .‫ܗ̇ܝ‬ ̇ :‫ܘ‬ 18 3*‫ܢ ܕ‬#:‫ ܗ‬.%2->‫ ܕܪ‬%/k#" ‫ ܐܘ‬10@ #: ‫ܢ‬#I-E> =/ 5-i ‫ ̣ܗܘ‬%$‫ ܗ‬.‫ ܗ̣ܘ‬%CC*‫ ܐ‬%̣-EG 19%:‫ ܗ‬3-E> :#/" #k‫ ܪܗ‬.#̣-E$ )R‫ ܘ‬..),G )( #-E$ 3*‫ܢ ܕ‬#:‫ ܗ‬.3--(̈ 3G #45"‫ܐܬ‬ #Ẹ;:‫ ܘ‬.%45/CG ‫ܗܘܢ‬l( 20 #;-:‫ ܐ‬.#̣k‫) ܪܗ‬R‫?ܘ̇ܢ ܘ‬ER %̣+:‫ܐ‬ .3*5@‫ ܗܘ̣ܘ ܘܐ‬3-I4̇‫ ܘ‬.%,:)CG %M-G‫?ܘܢ ")ܡ ܨ‬-P̈‫>= ܐ‬ %R5P‫ ܗܘ‬.%O-Q4 22 WG‫ ܕܐܬܬ‬1?G‫ܗ ܕܐ‬54 HG 21 32( 3*)XL .5@̣‫ ܘܐ‬25%̣$54 ?G 24 F" )Ṃ>‫ ܘ‬.%M-G‫ ")ܡ ܨ‬1‫ ܗܘ‬23J)$̣ 3*̣‫ܕ‬ 2

F" ‫?ܘܢ‬G ‫ ܐ̣*)ܗ‬S-̣:‫ܘܐ‬ 3 C add. 1‫ܗܘ‬ 4 C add. 1‫ܗܘ‬ 5 C: ?EIG ̈ 6 B: %+2R 7 C: ?CL 3*)*‫ܘܗ‬ ̇ ‫ܘܐ‬ ̇ )" F-̣"‫ ܐ‬5Ṃ> 8 C: ‫ܗܝ‬#@ ̈ %E*)2" 9 C add. J),@ 10 C: 3*5@‫ܘܐ‬ 11 C: ‫ܢ‬#E+̣:‫ ܕ‬.‫ ܐ̣*)ܗ‬et om. #-E$‫ܘ‬ 12 C add. %2R‫ܘܗ‬

1‫ܗܘ‬ %M-M̈(‫ܘ‬ 15 C add. ‫ ܘܐܦ‬.‫ܘܢ‬0*o(̇‫ܕ‬ 16 C: 10*h4 ̈ #*‫ || ܕ‬C: ‫ܘܗܝ‬#*)̈G 17 B: ‫ܗܝ‬ 18 C add. J),@ 19 C: %$‫ܗ‬ 20 C om. #̣k‫) ܪܗ‬R‫ ܘ‬et add. #-̣2P‫ܘܐ‬ 21 BC: 32*)XL 22 B: WG‫ܕܐܬ‬ 23 C: %Ẹ$

1 C:

13 C add.

2 C:

14 C add.

24 B om. 25 C:

%+*54

136

THE HISTORY OF JOHN THE SON OF ZEBEDEE

“We worship you forever, Father and Son and Spirit of Holiness, amen!” And all of them responded, “Amen!” 18 Then they were saying to John, “By our Lord Jesus, make known to us how the Son of God came and let us know if we are drawing near to him, and if he forgives us for all the sacrifices and libations by which we have defiled ourselves.” Then the holy one stood up on the highest upper step and he began to speak with them, being full of the Spirit of Holiness. And he made known to them about the works of creation and how the Son of God was with the Father from the beginning,1 and how he was not separated or distant from him,2 and how apart from him nothing came to be in everything that is in heaven or on the earth, everything visible and invisible.3 And being full of the Spirit of Holiness, he was instructing them from the Law and from the Prophets and how God has had mercy on the body of the human race, which was seized by sin, and sent his only Son. “He4 came and entered by the ear of the Virgin Mary, 5 and he dwelled in her womb nine months, and from her he was clothed in the body.6 While height and depth were full of him, there was no place in which he was not. And while he was forming children in wombs he was with his Father.7 Then when nine months were complete, he came forth from the womb of the woman while she remained a virgin, and her virginity was not destroyed, but it remains forever.8 And he grew up as a human being—he, the great one, who became small because he wanted to.

1 Jn 1:2

A possible reference to Miaphysitism. 3 Jn 1:3; Col 1:16 4 It is unclear where direct discourse begins. As the speech goes on it becomes clear that John is speaking, but there is no formal introduction of direct speech. This seems the most likely place. 2

Same expression as in chs 2 and 8. 6 A favorite expression of Ephrem the Syrian for the incarnation. 7 Very similar expression to one found in Ephrem’s hymn On the Nativity 4.161. See p. 6 above. 8 Another mention of Mary’s perpetual virginity, also found in the speeches in chs 2 and 8. 5

‫‪137‬‬

‫‪CHAPTER FOUR: TEXTS AND TRANSLATIONS‬‬

‫‪ HG 132( 3*)XL‬ܐ‪ %4‬ܘ‪ J54‬ܘܪܘ(‪ %‬ܕ"‪#‬ܕ‪ 3-CE/G %$‬ܐ@‪.3-‬‬ ‫ܘ>‪?ER #2‬ܘ̣ܢ ܐ@‪.23-‬‬ ‫‪̣ 18‬ܗ‪#:‬ܢ ܕ̣*‪ 3‬ܐ@‪ 3*5‬ܗܘܘ ‪5C4 .32(#-G‬ܢ *‪̣#+‬ܥ‪ .‬ܐܘܕܥ ‪3G‬‬ ‫ܐ*‪ %2I‬ܐ̣ܬ‪54 31‬ܗ ܕܐ‪ .1?G‬ܘ̇‪):‬ܥ ܐܢ "‪#G 432( 3-45‬ܬ̇ܗ‪.‬‬ ‫ܘܐܢ ‪#R 3G bṀ$‬ܠ‪ 5‬ܕ‪ %,̈4‬ܘ‪ %-"#̈:‬ܕܐܬ‪?4 632( 3$#k‬ܘܢ‪̣ .‬ܗܘ‬ ‫ܕ*‪)4 ?G F" 7%+*)" 3‬ܪ‪ .%̣-E> %i‬ܘ̇‪5̣$‬ܝ‪ 8‬ܕ‪?C> =EC:‬ܘܢ ‪)R‬‬ ‫@̣‪ 9%E‬ܪܘ(‪ %‬ܕ"‪#‬ܕ‪ 10.%$‬ܘܐܘܕܥ ܐ‪#:‬ܢ >= ܬ̈ܘ"‪ 11%2‬ܕ‪.10*h4‬‬ ‫ܘܕ>‪ ?C‬ܗܘ‪54 1‬ܗ ܕܐ‪ F> 0-$54 3@ 1?G‬ܐ‪ .%̣4‬ܘ‪b*5̣P %G‬‬ ‫ܗܘ‪ 1‬ܐܘ ܪ(‪ .?2@ b-‬ܘܕ@‪)/E4 123‬ܘܗܝ @)ܡ ‪ %G‬ܗ̣ܘ‪(oG) .1‬‬ ‫̈‬ ‫‪#R‬ܠ‪ 13‬ܕ‪ %̣-C+4‬ܘܕ‪K4‬ܪ>‪#R .%‬ܠ‪ 14‬ܕ@‪ 3*̣o(0‬ܘܕ‪.3*o(̈0@ 15%G‬‬ ‫̇‬ ‫ܘ‪ 16%Ẹ@ )R‬ܪܘ(‪ %‬ܕ"‪#‬ܕ‪ .17%̣$‬ܬ‪ %:‬ܗܘ‪?-@)" 1‬ܘܢ @‪3‬‬ ‫ܐܘܪ*‪ 10‬ܘ@‪ .%̣-M̈: 3‬ܘܕܐ*‪ N( %2I‬ܐ‪10-EMi => 1?G‬‬ ‫ܘ‪)$‬ܪ ‪54‬ܗ‬ ‫ܕܐ(‪#-/U4 18J)-‬ܬ̇‪.1‬‬ ‫ܕ‪ %O2i‬ܕܐ‪.%̇+:‬‬ ‫ܐ*‪ 19.%̣*)-,‬ܘܐ̣ܬ̣‪ 1‬ܘ>= @‪ 3‬ܐܕ‪ %:‬ܕ‪04‬ܘ‪ :F*5@ 10G‬ܘ̣‪J5$‬‬ ‫‪ %̣(h* ?̇L5I4‬ܬ‪ .%/$‬ܘ‪?2@ 3-Ẹ@ )R 20.J5XP ?̇2@ uṂG‬‬ ‫ܪܘ@̣‪ %‬ܘ>‪ .%Q@#‬ܘ‪ 0-G‬ܕܘ‪ %R‬ܕ‪ %G‬ܐ*‪0‬ܘܗܝ‪ 21‬ܗܘ‪ .?̇4 1‬ܘ‪)R‬‬ ‫ܨ̇ܐܪ ̣>̈‪ F> 1̣0LhI4 22%G#‬ܐ‪#4‬ܗܝ ܗܘ‪ .1‬ܘ‪ 23#-E@̇ )R‬ܬ‪%/$‬‬ ‫*‪ %4#> 3@ b;̣: .3-̣(h‬ܕ‪54‬ܬ ܐ‪ )R .%̣+:‬ܐ*‪04 24?̇*0‬ܘ‪1̣0G‬‬ ‫̇‬ ‫ܘ‪ %G‬ܐܬ(‪̈04 #EM‬ܘ‪ .?̇-G‬ܘ̇"‪ .FE/G %@)> 3-̣C-‬ܘܪ̣‪ %4‬ܐ*‪H‬‬ ‫‪̇ .%̣+:54‬ܗܘ ܪ‪ %4‬ܕܙ̣>‪ => 5‬ܕ̣ܗܘ ܨ̣‪.%4‬‬ ‫‪=R‬‬ ‫ܘ‪ =R‬ܕ‪K4‬ܪ>‪ .%‬ܘ‪=R‬‬ ‫ܘ‪ =R‬ܕ‪15 B: %G‬‬ ‫ܗܘ‪16 C add. 1‬‬ ‫")*‪17 C: %+‬‬ ‫ܗܘ‪18 C add. 1‬‬ ‫*‪19 B: %*)-,‬‬ ‫‪ et‬ܘ‪̇ 2@ uṂG‬‬ ‫? ‪20 B om. J5XP‬‬ ‫‪add. J‬‬ ‫ܘܗܘ̣‪̣ 5O4 1‬‬ ‫ܐ*‪21 C: 0‬‬ ‫ܕ*‪22 C add. 3‬‬ ‫@̣‪23 BC: #E‬‬ ‫ܗ̇ܝ ‪24 B add.‬‬

‫‪32*)XL‬‬ ‫‪...3-CE/G et add.‬ܐ@‪3-‬‬ ‫‪5P‬ܘ"‪ %‬ܘ@‪#+‬ܙ‪ %24‬ܕ̈(‪3@ .3--‬‬ ‫‪#-/k‬ܬ‪ 1‬ܕ‪JhR0P‬‬ ‫ܐ*‪0‬ܘܗܝ ‪3 C:‬‬ ‫"‪̇ *5‬‬ ‫‪4 BC: 32-M‬‬ ‫‪5 C: =R‬‬ ‫ܕܐܬ‪6 BC: 32$#k‬‬

‫‪13 C:‬‬

‫‪1 BC:‬‬

‫‪14 C:‬‬

‫‪2 C om.‬‬

‫‪7 C om.‬‬

‫ܗܘ‪1‬‬ ‫ܗܘ‪1‬‬ ‫")*‪10 C: %+‬‬ ‫ܬܘ"‪11 B: %2‬‬ ‫ܘܐܦ ܕ@‪12 C: 3‬‬ ‫‪8 C add.‬‬

‫‪9 C add.‬‬

138

THE HISTORY OF JOHN THE SON OF ZEBEDEE

And when thirty years were completed,1 he came to the Jordan for baptism, and received baptism from John the son of Zechariah, who was his servant.2 And when this Jesus was baptized and the multitudes were gathered to him, heaven was torn open and his Father cried out over him, and gestured to him with a finger (saying) ‘This is my beloved Son, in whom I am well pleased. Listen to him.’3 And immediately he came up out of the water and the multitudes surrounded him. Then he, the hidden one4 who came to the world, began to work those miracles which he did secretly so that he might do them openly. For he was summoned to a wedding feast and the wine was wanting and the bridegroom had none. So he ordered the groomsmen and the servants to draw water and pour it into large vessels which were there. And when the servants had drawn the water, he made a sign and looked at the water and it was blessed and changed and became a sweet and pleasant wine. And all of them drank and were pleased—even I drank from it.5 19 And when he was teaching in the wilderness, and the day was declining so that it might set—after the sick had been healed, and the lepers made clean, and crippled walked, and the (eyes of the) blind were opened—those who had been healed were hungry. Time was short and there was no food, except three loaves of barley bread. So, he ordered the multitude to sit down and he gave the order and they brought him these loaves. Then he looked up to heaven and he blessed, and broke, and gave (the loaves) to them. And they ate, and had some to spare, and they were satisfied. And those who had eaten and were satisfied also carried off (leftovers) and went to their homes, aside from women and children, were four thousand.6 Then

1 Lk 3:23 2 Mt 3:13-17; Mk 1:9-11; Lk 3:21-22 3 The wording here favors Mt 3:17. The command “listen to him” may have been borrowed from the Transfiguration story. This may be an example of use of the Diatessaron. 4 Mt 11:25; 13:35 5 Jn 2:1-12. The Disciples are mentioned at the end of this story

but it does not specifically say they drank the wine. 6 The feeding of the four thousand occurs in Mt 15 and Mk 8. Here, ms B changes to five thousand, but A and C have four. In both Mt and Mk the healings of the demon-possessed, the lame, crippled, blind, and dumb all occur before the miracle. In neither text is there mention of lepers.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

139

32(#* 3@ )C>̣‫ ܘ‬.3:‫ܪܕ‬#-G J)C/G 11‫ ܐ̣ܬ‬.3-̣2$̈ 3*0G‫ ܬ‬WẸ@̈ )R‫ܘ‬ :‫ܥ‬#+* %:‫) ̣ܗܘ ܗ‬C̣> )R‫ ܘ‬.‫)ܗ‬M>̣ ‫ܘܗܝ‬0*‫ ܕܐ‬%2*‫ ܐ‬.%̇*5R‫ ܙ‬54 ‫ܗ̣ܝ‬#4‫ܗܝ ܐ‬#E> %/̣"‫ ܘ‬.%-C$ 2‫ܕܩ‬0L‫ ܐ‬.%̣+2̈R ?G 3-I*5R‫ܘ‬ ̇ .#/C̣$ ?G 0-Mk‫? ܐ̇ܨ‬4‫ ܕ‬%M-M( ‫ܝ‬54 4#:‫ ܗ‬.3%/4l4 ?*#(‫ܘ‬ %-OR ‫ ̇ܗܘ‬1‫ܝ ܗܘ‬5$̇‫ ܘ‬.%+2̈R ‫ ܘ()ܪܘܗܝ‬.%̣-@̈ 3@ bẸL J),@‫ܘ‬ ̇ 0̣ *K-OR 1‫) ܗܘ‬Ṁ>‫ ܕ‬3-G‫ ܗ‬%E-̈( ‫ܪ‬#/O:‫ ܕ‬.%̇CE/G 51‫ܕܐ̣ܬ‬ 1̣‫ܘܬ‬0+CG (jG) 5-i 1‫ܝ ܗܘ‬5"‫ ܐܬ‬.0*K-Ei ‫ܢ‬#:‫) ܐ‬M/:‫ܕ‬ %i‫)ܘ‬,̈G 7‫?ܘܢ‬G )Q̣P‫ ܘ‬.6%:0,G ?G 1‫ ܗܘ‬0-G‫ ܘ‬.J5C( 5Ọ(‫ܘ‬ 0*‫ ܕܐ‬.1̇04‫ܘܪ‬f %2iK̈4 ‫ܢ‬#@5:‫ ܘ‬.%̣-@̈ ‫ܢ‬#EC̣:‫ ܕ‬.%̣2+C̈+CG‫ܘ‬ .%-C̈4 ‫?ܘܢ‬4 5(‫ ܘ‬9o@̣‫ ܪ‬8.%̣2+C̈+@ %-@̈ #Ẹ@ )R‫ ܘ‬.3@̇‫̈ܗܘܝ ܬ‬ ̇ .%C-O4‫ ܘ‬111̣K-:‫ ܗ‬J5C( ‫ ܘܗ̣ܘܘ‬.#;E(0$‫ ܘܐ‬10#̣R54‫ܘܐܬ‬ .0*0$̇‫? ܐ‬2@ %̣:‫ ܘܐ‬.#CO4‫?ܘ̣ܢ ܘ‬ER #*0$‫ܘܐ‬ ‫ܪ‬04 3@ .13)C/:‫ ܕ‬3Ṛ‫ ܪ‬%@#*‫ ܘ‬:%4‫ܪ‬#,4 12SE@̇ )R‫ ܘ‬19 ̇ :Jh-X( #IG‫ ܘܗ‬%4hi #-R‫ ܘܐܬܕ‬:1?*hR ‫ ܗܘܘ‬#-L‫ܕܐܬܐ‬ ̇ %̣:)>‫ ܘ‬.#̣-L‫ ܕܐܬܐ‬3-G‫ ܗܘܘ ܗ‬3-2;R :%-C̈L 14#(0P‫ܘܐܬ‬ 17‫ܢ‬l*hi 0G‫ ܬ‬16%G‫ ܐ‬.151‫ ܗܘ‬0-G %C,G‫ ܘ‬.1‫ܪ ܗܘ‬#>‫ܙ‬ ̣ 18 ̇ 3-G‫? ܗ‬G #*0*‫̣) ܘܐ‬Q̣P‫ܢ ܘ‬#I@0̣O:‫ ܕ‬%+2̇IG )Q̣P‫ ܘ‬.Jh/L‫ܕ‬ #̇ER‫ ܘܐ‬.‫?ܘܢ‬G ‫ ܘ*̇?ܒ‬1̣l"̣‫ܟ ܘ‬54̣‫ ܘ‬.%-C+4 5(‫ ܘ‬.191‫ܨ‬hi :#/ML‫ ܘ‬#ER‫ ܕܐ‬213-G‫ ܗ‬3*‫ ܕ‬20‫ ܗܘܘ‬3*‫ ̇ܗܘ‬.#/MḶ‫ܘܐܘܬܪ̇ܘ ܘ‬ ̈ 22%/4f‫ܐ‬ .%̣-Ek̈‫ ܘ‬%+:̈ 3@ 5UL :‫*?ܘܢ‬0MG #G‫ ܘܐܙ‬#2/k‫ܘ‬ .3-;G‫̈ܐ‬

3* ‫ܕ‬ #"‫ܪ‬0̇ L‫ܐ‬ 3 C add. 5@‫) ܐ‬R 4 C: ‫ ܗܘ‬%:‫ܗ‬ 5 BC: WẸi‫ܕܐܬ‬ 6 C add. J5C( 7 B om. ‫?ܘܢ‬G || add. 1‫ܗ̣ܘ‬ ̈ +@...‫ܢ‬#@5:‫ܘ‬ 8 B om. % ̣ 2+ C 9 B: o@ ‫ܘܪ‬ 10 C add. )Q ̣ P‫ܘ‬ 11 B: 1K--: ‫ܗ‬

1‫ܗܘ‬ H+,̣CG 14 C: #(0P‫ ܐܬ‬3*)*‫ܗ‬ 15 C add. ‫?ܘܢ‬G 16 C add. ‫ܐܢ‬ 17 B: 3*‫ܨ‬hi 10G‫ܬ‬ 18 C add. %>‫>= ܐܪ‬ 19 C: 1l*hi

1 C add.

12 C add.

2 BC:

13 C:

20 C om. 21 C: 22 B:

‫ܢ‬#:‫ܗ‬ %+ C (

140

THE HISTORY OF JOHN THE SON OF ZEBEDEE

he dismissed us so that we might board a ship and sail out to sea, while he remained on land. And when the sun set and it became dark, the sea swelled against us and shook us about all night. Then, in the fourth watch of the night, this Jesus, whom I proclaim to you, came to us walking on the sea, and we were afraid. And when one of my fellow disciples saw him, he said to him, ‘Lord, if it is you, command me to come to you on the sea.’ And Jesus said to him, ‘Come.’ And he walked and came to him.1 Then our Lord Jesus came and boarded the ship and there was a great calm. And these multitudes were amazed and said, ‘Who, indeed, is this, who commands the winds and sea and they obey him?’2 And when Jesus came to the region of the Gadarenes3 they brought to him all those who were wickedly possessed by various maladies, and demoniacs, and paralytics, and lunatics, 4 and the crippled, and he healed all of them. And now, my friends, the healings and marvels which this Jesus performed, who is the Son of God, cannot be numbered or counted.5 For just as he appeared in bodily (form) on this earth, so he was doing these works even while he was hidden in his parent from everlasting. 6 Then he appeared in flesh from the Virgin and performed these marvels openly, so that by them he might condemn Satan, the father of falsehood and conquer him,7 and that he might show the entire human race that everyone who is drawn to him8 and comes to him, he brings them near to

This event happens after the first miracle of loaves in Mt 14:2233; Mk 6:45-52; Jn 6:16-21. 2 Lk 8:25. This has been interpolated into the walking on water sequence, another place where the author of the History of John appears to rely on the Diatessaron. 3 Mt 8:28-34; Mk 5:1-17; Lk 8:2637. This story is in sequence with the calming of the storm in Lk 8. 1

See Payne-Smith, Compendious Syriac Dictionary, p. 3. 5 Jn. 21:25 6 Perhaps another reference to Miaphysitism. 7 Or “it”, as in, falsehood. The dot over the ‫ ܗ‬indicates the feminine third singular pronoun enclitic, but %2UL is generally regarded as a masculine noun. Wright took this as referring to Satan rather than “falsehood.” 8 i.e., Jesus 4

CHAPTER FOUR: TEXTS AND TRANSLATIONS

141

.%+M-4 ?G uP ‫ ܘ̣ܗ̣ܘ‬.%C-4 J‫ܕ‬5:‫ ܘ‬.%̇;GKG ‫ܠ‬#/:‫ ܕ‬3G J5$̣‫ܘ‬ .%C* 3-E> S"‫ ܐܙܕ‬.%̣R#+( 11‫ ܘܗ̣ܘ‬%+C$ ‫ܒ‬5̣> )R‫ܘ‬ .%̣-EG‫ ܕ‬210-/-4‫ ܐܪ‬3*‫ ܕ‬1‫ܬ‬5UC4 .%-EG ?ER 32̣P5k‫ܘܐܬ‬ HG?@ )R ‫̣ܢ‬#IG %:‫ܙ ܐ‬5I@̇‫ ܕ‬%:‫ܥ ܗ‬#+* 3 ‫ܬܢ ̣ܗܘ‬#G 1‫ܐ̣ܬ‬ ̈ G‫ ܬ‬3@ )( (sG) 51o(̣ )R‫ ܘ‬4 32( 3/*‫ ܘܐܬܙ‬.%C* => J)-C ‫ܬܟ‬#G 1‫ ̇ܐܬ‬WG ‫ܕ‬#QP .‫ ܗ̣ܘ‬0:‫ ܐ‬6‫ ܐܢ‬.‫̣ܝ‬5@ .?G 5@̣‫̣ܝ ܐ‬hM( ̇ 1‫ ܗܘ‬71‫ ܘܐܬ‬H ̣ G‫ ܘܗ‬.1‫ܥ ܬ‬#+* ?G 5@̣‫ ܘܐ‬.%-̈@ => .%4‫ ܪ‬%̣(#: 1‫ ܘܗ̣ܘ‬.%;GKG =>‫̣ܥ ܘ‬#+* ‫ܢ‬5@ 1‫ ܘܐ̣ܬ‬.‫ܬܗ‬#G %(‫ܘ‬hG‫ ܕ‬%̇:‫ ܗ‬WR #2̣@ 3̇*5@‫ ܘܐ‬8%̣+2̈R 3-G‫ ܗܘܘ ܗ‬3*5@‫ܕ‬0@‫ܘ‬ J‫ܬܪ‬KG ‫ܥ‬#+* 1‫) ܐ̣ܬ‬R‫ ܘ‬.?G 3-/@0+@‫) ܘ‬Q̇P %C*‫ܘ‬ 3*)-M> 0*K+-4‫ ܕ‬3-E*‫ ܐ‬9‫?ܘܢ‬G#R .‫ܬ̣ܗ‬#G #*0*‫ ܐ‬.%̣*f)i‫ܕ‬ ̈ *‫ ܘܕ‬10 .%̇;E,̈+@ %:‫ܗ‬f#I4 ‫ܗܘܘ‬ 11 J hi‫ ܐ‬54‫ ܘܕ‬% *h+@‫ ܘ‬%:# ‫ ܐܘ‬133-2@0̣@ %G .Ẉ(̈‫ ܐ‬%$‫ ܘܗ‬.‫?ܘܢ‬EIG 12ẈL‫ ܘܐ‬.Jh-X(‫ܘ‬ ‫ܥ‬#+* 14%:‫) ܗ‬Ṃ>‫ ܕ‬3-E*‫ ܐ‬1‫ ܘܐܬ̈ܘܬ‬%2C̈G#( .3̇-M+(0@ 0*K:5XP ‫ܝ‬o(‫ ܕܐܬ‬17 5-i 16%CR .151?G‫ܗ ܕܐ‬54 ‫ܘܗܝ‬0*‫ܕܐ‬ ̇ G 18 3*‫?ܘܢ ܕ‬G .%̣:‫ ܗ‬%CE/4 )R ‫ ܐܦ‬.1̣‫) ܗܘ‬Ṁ> 19J)M̈/ 3@ 5OM4 3*‫ܝ ܕ‬o(‫ ܐܬ‬.0*K@‫ܘ‬0@ ‫ܕܗ‬#E-̇4 1‫ ܗܘ‬%ỌR 3*?4 ‫ܪ‬#OM:‫ ܕ‬.0̣*K-Ei 3-G‫ ܗ‬1‫ ܐܬ̈ܘܬ‬5/̣L‫ ܘ‬.1̣0G‫ܘ‬04 1#,̇:‫ܘ‬ .?̇-M-,̇:‫ܘ‬ 1̣‫ܬ‬#Ei‫ܕܕ‬ ‫̇ܗ‬#4‫ܐ‬ %2UOG ̇ ̈ 21 20 .‫ܬ̣ܗ‬#G 1‫) ܘܐܬ‬X:0̣@‫ܠ ܕ‬#R‫ ܕ‬.%̣+2-24‫ ܕ‬%O2i ?G#IG ‫ܬ‬#G ?G ‫ܒ‬5Q̇@

6 B:

%-C̈L‫ܘ‬ ‫ܢ‬#:‫ܐ‬ 13 B add. ‫ ܢ‬#:‫ܐ‬ 14 C: 1‫ܗܘ‬ 15 C add. %-̣̇( 16 C: ‫ܐܦ‬ 17 C add. )R

7 B:

18 BC om.

1̣‫ܗܘ‬ 10-/-4‫ܪ‬ 3 B add. ‫ܢ‬5@ 4 B om. || C: J),@‫ܘ‬ 32>̣‫ܐܬܬܙ‬ 1 B add.

11 C add.

2 C:

12 B add.

5 C om.

3*‫ܐ‬ ‫ || ܘܐܙ̣ܠ‬C om. HG‫ ܘܗ‬et add. ‫ܬܗ‬#G 1‫ܘܐ̣ܙܠ ܗܘ‬ 8 C: J)-̈CG‫?ܘܢ ܬ‬ER 9 C: ‫?ܘܢ‬ER ̈ 10 B: %EU>

3-G‫ܗ‬ ?EIG 21 C: =R‫ܕ‬ 19 C add. 20 C:

142

THE HISTORY OF JOHN THE SON OF ZEBEDEE

the Father who sent him, and they do works like these. For he and his Father are one1 and because the Father loved the world he gave him2 to the cross and he died on account of us and gave us life. And we live with him and everyone who believes in him remains in him.3 20 And that which you have asked from me and said to me, ‘whether our iniquities, and our sacrifices, and our libations, and our stench, and our impurity will be forgiven us, if we draw near to (God),’4 behold, I say to you: if you believe in Jesus and decide in your minds that you will never again be mingled with libations and with the stench of idols, and that no person among you will change their mind, and you do not worship the work of human hands, but believe in the Father and in the Son and in the Spirit of Holiness, then I will do that which he said to us and commanded us when he was ascending into heaven to his Father. I will cry out to him and he will blot out your sins, and forgive your debts, and make white your stains. And with oil I will anoint5 and mollify your knees, which you have bent and which our enemy, the evil one, has wounded, causing them to bend before his idols, those which have been made by him into a habitation for demons. And I will sign with his cross for you, which is the sign of life, the head which he inclined to the earth – and (the earth) is glad that it is inclined, since it was created in the form of its creator. And I will set a seal upon your

1 Jn 10:30

4 See the beginning of ch. 18.

2 Jn 3:16

5

3 Jn 15:4-9

A foreshadowing of the prebaptismal anointing to come.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

143

̇ )M> ̇ ‫ ܘ‬.?,E$‫ ܕ‬%4‫ܐ‬ ‫ܗ̣ܝ‬#4‫ ܘܐ‬5-i ‫ ̣ܗܘ‬.3-G‫ ܗ‬H*‫ ܕܐ‬J)M̈> ̣ .%‫;ــ‬-"oG ?4?* .%̣‫ــ‬CE/G %‫ــ‬4‫̇ܢ ܘ>= ܕܐ(^ ܐ‬#:‫() ܐ‬ ?4‫ ܕ‬3@̇ 2‫ܠ‬#R‫ ܘ‬.132( 3--̇( ?C>‫ ܘ‬.3-(‫ ܘܐ‬3-̣;E( 0-@‫ܘ‬ .1#Q@̇ ?4 3C ̣ *?̇@ 3G b40+@ ‫ ܕܐܢ‬:WG 3‫ܬܘܢ‬5@‫ ܘܐ‬W2@ ‫ܘܢ‬0-/4‫ ܘܕ‬20 ‫ ܘܐܢ‬:‫ܘܬܢ‬KCk‫ܘܬܢ ܘ‬5P‫ ܘܙ‬3--"̈#:‫ ܘ‬3-,4̈‫ )ܡ( ܘܕ‬5 :3-G#̈> ‫ܘܢ‬02C*‫ ܕܐܢ ܗ‬.‫̣ܢ‬#IG 7%:‫ ܐ‬5@̇‫ ܐ‬1‫ ܗ‬.‫ܬ̣ܗ‬#G 6 32( 3-45" ‫ܢ‬#UE(̇‫ ܬܬ‬%G ‫ ܕܬܘܒ‬10 :‫ܢ‬#I-2->h4 9‫ܘܢ‬0CL‫ ܘ‬:8‫ܥ‬#+-4 u:‫ ܐ‬113-;E(0+@ %G‫ ܘ‬:JhR0P‫ ܕ‬1‫ܘܬ‬5Po4‫ ܘ‬%-"̈#24 ̇ G 12‫ܘܢ‬0:‫ ܐ‬3*)XL %G‫ ܘ‬:‫ܢ‬#I2@ :%+2-̈24‫ ܕ‬13 3*)*̈‫) ܐ‬M/ ̱ % (‫ܘ‬54‫ ܘ‬J5M4‫ ܘ‬%4K4 15‫ܘܢ‬0:‫ ܐ‬3-2C*?@ 14%G‫ܐ‬ .3̇G )Q̇P‫ ܘ‬18 3G 5@̣‫ ܕܐ‬17 3@̣ ‫ ̇ܗܘ‬%:‫) ܐ‬Ṁ> %:‫ ܐ‬.16%̣̇ $‫ܕ‬#"‫ܕ‬ ̇ ‫? ܘ‬G %:‫ ܐ‬J5"̇‫ ܘ‬.‫ܗܝ‬#4‫ܬ ܐ‬#G %-C+G 19bEL )R 20 %U> ̣ ̇ j+@‫ ܘ‬.‫ܢ‬#R0@̈‫ܬ‬#R ‫ܪ‬#,@̇‫̣ܢ ܘ‬#I-4̈#( bṀ$‫̇ܢ ܘ‬#I*?U(̈ ‫ܘܢ‬0;R‫ ܕ‬22 3-E*‫ ܐ‬.‫̇ܢ‬#I-Rf#MG 21%,+@ %:‫ ܐ‬HR5@̇‫ ܘ‬%:‫ܐ‬ ‫ ") ܡ‬3*?G ‫ܦ‬KR )R .3̇M4)E/4 %+-̣4 23 3-:‫ ̈ܐ‬j+̇i‫ܘ‬ .‫ܕܘܗܝ‬K̈+G J5C/@ 0-4 ?G 3*)-M>‫ ܕ‬3-G‫ ܗ‬.‫ܘܗ̇ܝ‬hR0P ̇ .%̇-̈(‫ ܕ‬%+-: ‫ܘܗܝ‬0*‫ ܕܐ‬%2*‫;? ܐ‬-"o4 24 ‫ܢ‬#IG %:‫ܡ ܐ‬0(‫ܘ‬ => 3R‫? ܕܐܬܪ‬G J)(̣‫ ܘ‬.%̇>‫ܪ‬K4 ?2R‫ ܕ̣ܗܘ ܐܪ‬%2*‫ ܐ‬%$5G 0-ME> %/Mk %:‫ܡ ܐ‬KL‫ ܘ‬.?*54‫ ܕ‬1‫ܬ‬#@̣)4 ‫ܝ‬54‫ܕܐ̣ܬ‬ 4

32*K(̣ ̇ =R‫ܘ‬ 3 B: ‫ܘܢ‬0:‫ ܐ‬5@‫ܘܐ‬

%*)*̈‫ܐ‬ 3* ‫ܕ‬ 15 C: ‫ܘܢ‬0-2C*?@ 16 C: %+*)" %-̣(̇ 17 C: ‫@)ܡ‬ ̇ ‫ ܕܐ‬3@̇ 18 B: WG 5@ 19 C add. 1‫ܗܘ‬ ̇ ‫ ܘ‬%:‫ ܐ‬J5"̇‫ܘ‬ 20 C: %:̣‫ ܐ‬%U> ̣ 21 C: %,+C4 22 B: 3-G‫ܗ‬ 23 C: %:‫ܐ‬

1 C:

13 C:

2 C:

14 C add.

4 B om.

3G# > 32-45" ‫ || ܐܢ‬C: ‫ܘܐܢ ܗ̣ܘ‬ 32-45"̈‫ܕ‬ ̇‫ܐ‬ 7 B: %:5@ 8 C add. ‫ܢ‬#IM ̣ G ?ER 3@ 9 C add. 3*‫ܕ‬ 10 B: ‫ܢ‬#I2->54 11 BC: SE(0+@ 12 C: ‫ܘܢ‬0*)XL 5 B:

6 B:

24 BC om.

144

THE HISTORY OF JOHN THE SON OF ZEBEDEE

foreheads so that when (the enemy) sees that you are of the refuge of this Lord he will flee and he will say, ‘These were my children and they were mingled with me so that they might become great rams and they might ram all armies with their horns.1 But now, the Son of the Father who inclined himself and became flesh from the Virgin has led them away and made white their color,2 which formerly was darkness to which I am enjoined. And he has made them new lambs3 and, behold, they are dwelling with him!’ And this mouth of yours, which has gorged at the table of bitter herbs (for behold, the deceiver is puffed up because he thinks that he has made you food for the serpent), I will open it and I will set the bread of life4 in it, which is the body of God and gives life to everyone who believes in him. And I will make you swallow the blood of the Son of God, which was caused to flow at Golgotha by the spear.5 It6 belongs to this Jesus, whom, behold, I am preaching to you, who, even when you are dead, is buried with you, and his body and his blood remain in your flesh, and he will raise you up and you will rise. You will come in this body which is incorruptible7 and not to fire and torment, and you will not see the worm which does not die,8 because you believed in the name of the Single One9 who is the Son of God and in truth is the giver of life to the world.” 21 And after these things, the whole assembly of the theatre cried out and said, “We beg you, O servant of the living God, do whatever you want and let us partake in the living mystery so that we may live and not die – and let this happen quickly!” Then the holy one commanded the governor that there be

1 This may be referring to Mt 25:31-46 with the goats turning into sheep. 2 White clothing is a theme throughout Revelation. It is also here a foreshadowing of the postbaptismal clothing. 3 A baptismal reference. The metaphor of the flock and the shepherd is a common baptismal motif. See Acts of Thomas 25, 131

and Sebastian P. Brock, “Transition to a Post-Baptismal Anointing,”. 4 Jn 6:25-59 5 Jn 19:34 6 i.e., the blood 7 1 Cor 15:50 8 Mk 9:48 9 Syr. %*)-,* which is an ascetic term in the early Syriac tradition.

‫‪145‬‬

‫‪CHAPTER FOUR: TEXTS AND TRANSLATIONS‬‬

‫>̈‪̣#I-2-‬ܢ‪ .‬ܕ@‪ %‬ܕ̣(̇‪ 11o‬ܕ‪ 2%L#i 0-4‬ܐ‪0:‬ܘܢ ܕ̇ܗܘ @‪:J5‬‬ ‫‪5/:‬ܘܩ ܘ‪ :5@K:‬ܕܗ‪ %*hi 3-G‬ܗܘܘ ܕ*‪ :4WE‬ܘ(‪ 3-U-E‬ܗܘܘ ‪WG‬‬ ‫ܕ‪?:‬ܘܘܢ ܬ*̈‪f %+‬ܘܪ‪ .%̣4‬ܘ‪5"̇):‬ܘܢ ‪0:hQ4‬ܗܘܢ ‪ =IG‬ܬ‪.3-C̈i‬‬ ‫ܗ‪ %$‬ܕ̣*‪54 .3‬ܗ ܕܐ‪ %4‬ܕܐܬܪ‪ 3R‬ܘܗ̣ܘ‪04 3@ 1‬ܘ‪(%@) 10G‬‬ ‫‪ 5.J̣5O4‬ܕ̣‪ 54‬ܐ‪#:‬ܢ ܘ(‪#‬ܪܗ ‪?:#2XG‬ܘ̇ܢ‪ 6.‬ܕܐ*‪0‬ܘܗܝ ܗܘ‪1‬‬ ‫(‪̇ %R#+‬ܗܘ ܕ‪ ?4‬ܐ(‪ )-‬ܐ‪ .7%:‬ܘ̣>‪ )M‬ܐ‪̇ #:‬ܢ ܐ@‪)̈( Jh‬ܬ̣‪1‬‬ ‫ܘܗ‪#G 3-C-"̇ 1‬ܬܗ‪ .‬ܘ‪#I@#P‬ܢ ܗ‪ %:‬ܕܐܬ‪0;4 FUP‬ܘܪ‪J‬‬ ‫ܕ̈‪)i‬ܕ‪̇ :8J‬ܘܗ‪ %E-I: 5*0( 1‬ܕ̣‪ 5ML‬ܕ>̣‪#R)M‬ܢ ‪ ?G‬ܐܘ‪%ER‬‬ ‫‪0P .%̣*#,G‬ܚ ܐ‪ .?̣G %:‬ܘ‪KL‬ܡ ܐ‪̇ 9.%̇-( %C,G ?4 %:‬ܗܘ‬ ‫ܕܐ*‪0‬ܘܗܝ ‪̣5XP‬ܗ ܕܐ‪ .1?G‬ܘ*̇?ܒ ̈(‪ 3@̇ =IG %-‬ܕ̇@?*‪.?4 3C‬‬ ‫ܘ@̣‪5O‬ܦ ܐ‪#IG %:‬ܢ ܕ@‪ %‬ܕ‪54‬ܗ ܕܐ‪ .1̇?G‬ܕܐܬܬܪܥ >=‬ ‫‪ .1̇0-R#E4 10G#Xi‬ܕ*‪ ?E‬ܕܗ‪#+* %:‬ܥ ܕܗ‪5I@ 1‬ܙ ܐ‪%:‬‬ ‫ܢ ܕܐܦ‪ %@ 10‬ܕ@‪0-‬ܬܘܢ @‪#I4 5Ck0‬ܢ‪ .‬ܘ‪5XP‬ܗ‪11‬‬ ‫‪̇ #IG‬‬ ‫̣‬ ‫ܘܕ@̣? ‪K̇P‬ܫ ‪̇#R5OM4‬ܢ ܘ̣ܗܘ @‪#IG F,2‬ܢ ܘ"‪ 3-C-‬ܐ‪0:‬ܘܢ‪̇.‬‬ ‫‪ J5XP %:?4‬ܕ‪ 12%EṀ( %G‬ܘ‪#2G %G‬ܪ‪ J‬ܘܬ‪̇ %Q-2$‬ܐܬ*‪3‬‬ ‫ܐ‪0:‬ܘ̣ܢ‪ .13‬ܘ‪̇ %G‬ܗܝ ܬܘ‪ %/G‬ܕ‪ 3*o(̇ 10-@ %G‬ܐ‪0:‬ܘܢ‪=> 14.‬‬ ‫ܕܗ*‪02C‬ܘܢ ‪ %C+4‬ܕ*‪ %*)-,‬ܕܗܘ*‪54 #‬ܗ ܕܐ‪ .1?G‬ܘ‪5+4‬ܪ̣‪J‬‬ ‫ܗ‪ ?2-,@ 15#:‬ܕ>‪.%CE‬‬ ‫‪3‬‬

‫‪ 21‬ܘ@‪04 3‬ܪ ܗ‪ %+2R 16?ER #/" .3-̣G‬ܕܬܐ‪5k‬ܘ̣ܢ ܘܐ@‪ 3*5‬ܗܘܘ‪.‬‬ ‫‪̇ 4‬‬ ‫‪)M> H2@ 1732( 3-/‬ܗ ܕܐ‪̇ .%̣-( 1?G‬‬ ‫>‪)@ )M‬ܡ ܕܨ ̇ ̣‪.180-4‬‬ ‫̣‬ ‫ܘ‪#$‬ܬܦ ‪5G 3G‬ܐܙ‪ .%-( 191‬ܕ‪ 20%̣,̣:‬ܘ‪#C: %G‬ܬ‪ .‬ܗ‪ #:‬ܕ̣*‪.=X/4 3‬‬ ‫̣ܗܘ ܕ*‪?G 21?G )Q̣P .%̣+*)" 3‬ܘ‪ .%̣R5P‬ܕ‪?:‬ܘ‪?G 1‬‬

‫( ̇‪%E4̇#‬‬ ‫ܐܬ‪0:‬ܘܢ ‪13 C:‬‬ ‫̇(‪02*o‬ܘܢ ‪14 BC:‬‬ ‫ܕܗ‪ || C: #:‬ܗܘ*‪15 B: #‬‬ ‫‪?ER‬ܘܢ ‪16 C:‬‬ ‫̇‪17 BC: 32-/4‬‬ ‫ܕܨ‪ %4‬ܐ‪18 C: 0:‬‬ ‫‪KG‬ܪܙ‪19 B: 1‬‬ ‫ܕ̣‪20 C: %(K:‬‬ ‫‪12 B:‬‬

‫‪21 BC om.‬‬

‫̈ ܕ̇(‪1o‬‬ ‫‪#L#i‬ܗܝ ‪2 C:‬‬ ‫̈‬ ‫>‪3 BC add. %2‬‬ ‫‪ %*̣hi‬ܕ*‪ WE‬ܗܘܘ ‪4 C:‬‬ ‫ܕ‪5 B: J5O4‬‬ ‫‪?:#XG‬ܘ ̇‬ ‫ܢ ‪6 B:‬‬ ‫ܐ(̣‪̇ )-‬‬ ‫ܗܘ*‪?G 0‬ܘܢ ܐ‪7 C: %:‬‬ ‫ܕ‪hi‬ܕ‪8 C: J‬‬ ‫ܕ̈‬ ‫(‪9 B: %-‬‬ ‫ܘܐܦ ‪ || C:‬ܐܦ ‪10 B:‬‬ ‫‪5XP‬ܗ ‪11 BC:‬‬ ‫‪1 B:‬‬

146

THE HISTORY OF JOHN THE SON OF ZEBEDEE

a place for him (i.e., John) in one of the corners of the theatre. And stone masons came and were working in that hour and made (the corner) in the shape of a cistern and redirected the stream of water, which went into the theatre, into the cistern.1 And the water came and the cistern was filled. And it was broad on every side, twelve cubits in length and twelve cubits in width, and its depth was two and a half cubits. Then the holy one instructed the governor to give the order that seventy pints of choice, scented oil be brought.2 So he gave the order and they were brought,3 and a large bowl was filled with it. Then4 the holy one approached and knelt down and looked toward heaven, and he cried out in the midst of the theatre, “Holy is the Father and the Son and the Spirit of Holiness forever, Amen!” And the whole assembly responded, “Amen!” Then John made the sign of the cross over the oil and said in a loud voice, “Glory to the Father and to the Son and to the Spirit of Holiness forever, Amen!” And again a third time he said, “Holy is the Father and the Son and the Spirit of Holiness, Amen!” Then immediately fire broke out above the oil, but the oil did not ignite. For two angels had spread their wings above the oil and they were crying out, “Holy, holy, holy, Lord almighty!”

There is a kind of trench in the remains of the theatre at Ephesus. It is possible that this is what the authors imagined was used to cipher water into a baptistry.

1

2 Lit. “come”. 3 Lit. “came”.

Lewis’ Arabic picks up again here.

4

CHAPTER FOUR: TEXTS AND TRANSLATIONS

147

%̇G#̈OP ‫ )@^( ܘܐܬܘ‬.10R‫ܘܢ ܕܘ‬5k‫ ܕܬܐ‬10*̈‫ ܙܘ‬3@ J),4 5-(‫ ܘܐ‬.%:‫ܬ ܘܙ‬#@̣)4 1 ‫)ܘ‬M>‫ ܘ‬.1̣0/+4 ?̇4 #,̣EP‫ܘ‬ ̇ G 1‫ܠ ܗܘ‬K̇>‫ ̇ܗܘ ܕ‬.%̇i#i‫ܐ‬ 3 .%:‫ ܙ‬#G ?G 2 ‫ܘܢ‬5k‫ ܐ‬0G ? 3-M̈i =IG 41‫ ܗܘ‬j*‫ ܘܪܘ‬.%:‫ ̣ܗܘ ܘܙ‬WE@‫ ܘܐ̣ܬ‬%̣-@̈ ‫ܘܐܬܘ‬ .%*0P 3-@̈‫ ܐ‬J5O>‫ܬ‬f‫ ܘܬ‬.%̣R‫ ܐܘܪ‬3-@̈‫ ܐ‬JhO>‫ܬܪܬ‬ N-P‫ ܐ‬%+*)" 3*‫ ̣ܗܘ ܕ‬..?̇XEP‫ ܘ‬3*̣‫ܬ‬f‫ ܬ‬%@̈‫ ܐ‬1̇‫ ܗܘ‬b-C>‫ܘ‬ .%̣CȮM@ %-$̇‫ ܪ‬%,+@ 51‫ܬ‬K:‫ܕ ܘ‬#Q;:‫ ܕ‬.%̣R5P‫?ܘ‬G .%45> ?2@ 0-E@‫ ܘܐ̣ܬ‬.1̣‫ ܘܐ̣ܬ‬1‫) ܗܘ‬Q̣P‫ ܘ‬.3-/M$ %̣UÖ" ‫̇ܗ‬0>lC4 %/̣"‫ ܘ‬.%-C+4 5(‫ ܘ‬%̣R‫ܪ‬#4 FL‫ ܘ‬6%+*)" ‫ܒ‬5"̣‫ܘ‬ 3-CE/G 8%$‫ܕ‬#"‫ ܕ‬%(‫ ܘܪܘ‬J54‫ ܘ‬%4‫ ܐ‬u*)" .7‫ܘܢ‬5k‫ܕܬܐ‬ %C$‫) ܪܘ‬Ṃ> 3*)*‫ ܗ‬.. 3-@‫ ܐ‬10%̣+2R ?ER 9 #2>‫ ܘ‬..3-@‫ܐ‬ %,4#$ .%@‫ ܪ‬%EQ4 5@̣‫ ܘܐ‬.%̣,+@ => 32(#* ‫ ̣ܗܘ‬%M-G‫ܕܨ‬ ‫ ܘܬܘܒ‬.. 3-@‫ ܐ‬3-CE/G 11%̣$‫ܕ‬#"‫ ܕ‬%(‫ܘ‬5G‫ ܘ‬J5MG‫ ܘ‬%4KG 12 %$‫ܕ‬#"‫ ܕ‬%(‫ ܘܪܘ‬J54 ‫ ܘ‬%4‫ ܐ‬u*)" .5@‫ ܐ‬0G‫ ܕܬ‬1 024‫ܙ‬ ̣ ̣ ̇ 13 3@ =/G ‫ ܗܘܬ‬%G‫ܙ‬#i0@ J‫ܪ‬#: 3*‫ ܕ‬J),@‫ ܘ‬.. 3-@‫ܐ‬ 3-O*5P 3*f‫ ܬ‬15 5-i %RK̈E@ .14 )Q̇* %G %,+@‫ ܘ‬.%,+@ u *)" u*)" .17 ‫ ܗܘܘ‬3-/"̇‫ ܘ‬.%̣,+@ 3@ =/G ‫?ܘܢ‬-;̈i 16‫ܗܘܘ‬ .%:0E-( %*5@ u*)"

1 C add. 2 C add.

‫ܗܘܘ‬ J)+̣:‫ܕ‬.

There is an editorial mark (┤) after this word in C and a matching mark in the margins with the word %-̈@ (fol. 130v). 3 B: %:‫ܘܙ‬KG 4 B om. 5 B: 1‫ ܗܘ‬10-:‫ܘ‬ 6 C add. 32(#* 7 C add. 5@ ̣ ‫ܘܐ‬

%+*)" #/"‫ܘ‬ 10 C: ‫ܘ‬5@ ̣ ‫ ܘܐ‬%C> 11 C: %+*)" 12 C: 3-CE/G %+*)" 8 C: 9 B:

13 B om. 14 C add. 15 C:

3* ‫ܕ‬

16 B om. 17 C add.

1‫ܗܘ‬ 3*5@̇‫ܘܐ‬

148

THE HISTORY OF JOHN THE SON OF ZEBEDEE

22 Then when the crowd saw these things, they were greatly afraid,1 and fell on their faces and worshiped toward the east. And once the oil had been sanctified, then the holy one approached the water and he sealed it and said, “In the name of the Father and of the Son and of the Spirit of Holiness forever, Amen.” Then all the people cried out, “Amen!” And immediately these two angels came and hovered over the water and they were crying out, “Holy, holy, holy (are the) Father and the Son and the Spirit of Holiness after him.”2 Then Saint John cried out after them, “Amen!” Then John responded and said to the whole assembly, “Rise up in the strength of God.” And all of them rose up in fear and their hands were spread to heaven and they were crying out and saying, “Great is this mystery! We believe in the Father and in the Son and in the Spirit of Holiness!”3 Now it was about the eighth hour of the night. Then the governor approached and fell on his face before John and said to him, “What is it necessary for us to do?” Then Saint John said to him, “Strip off your clothes from yourself.” When he had stripped, the holy one approached (him) and took the oil in his hand and made the cross on his forehead and he anointed his whole body.4 Then he brought him to the cistern and said to him, “Descend, my brother, who has become a new first born, who enters the fold of the master of the sheep at the head of the flock; descend, my brother, since the lambs are looking to you. They are running so that they might descend, become white, and acquire new, beautiful wool instead of that which is torn by vicious

1 Lit. “they feared a great fear.”

The phrase ‫ ܐܬܪܗ‬3@ (“after him”) is ambiguous here. Wright compared it to the Arabic ‫ﻓﻲ اﺛر‬ (“after it”) and said “But I suspect that the words are corrupt” (ET 39). The implication seems to the be notion that the Spirit is generated by the Son in the context. This would be reminiscent of the filioque controversy. Wright removed the phraseout of the angels’ doxology – in other words, the angels spoke their

2

doxology after John had said his doxology. It seems more likely to me that this phrase is part of the angels’ speech. What implications it has for theology are not entirely clear. 3 Lewis’ Arabic skips down to the governor’s baptism. 4 The pre-baptismal anointing is an early part of the Syrian baptismal rite. It is common in the Acts of Thomas as well as in fourth-century writers. See above pp. 50-52.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

149

=> #E;:‫ ܘ‬.104‫ ܪ‬1̣0E(‫ ܕ‬#̇E(‫ ܕ‬.3-̣G‫ ܗ‬1ọ( )R 3*‫ܣ ܕ‬#ER‫ ܐ‬22 .%̣,+@ ‫) ܐܬ")ܫ‬R‫ ܘ‬.%,:)CG ‫ ܗܘܘ‬3*)XL‫?ܘ̣ܢ ܘ‬-̈P‫ܐ‬ .5@̣‫( ܘܐ‬t@) ‫̣ܢ‬#:‫ܡ ܐ‬0̣(‫ ܘ‬.%̣-@̈ ‫ܬ‬#G %+*)" ‫ܒ‬5"̣ 3*)*‫ܗ‬ .. 3-@‫ ܐ‬3-CE/G 3%̣$‫ܕ‬#"‫ ܕ‬2%(‫ ܘܕܪܘ‬J54‫ ܘܕ‬%4‫ ܕܐ‬1 ?C+4 .3*̣f‫ ܬ‬3-G‫ ܗ‬%RK̈E@ J),@‫ ܘ‬.. 4 3-@‫ ܐ‬%̣C> ?ER #/"‫ܘ‬ %4‫ ܐ‬.6u*)" u*)" u*)" .5 ‫ ܗܘ̣ܘ‬3-/"̈‫ ܘ‬.%-@̈ => #;(̇‫ܐܬ̣ܘ ܘܪ‬ 9 %/" 8 % +*)" 32( #*‫ ܘ‬.‫ ܐܬܪܗ‬3@ 7 %$‫ܕ‬#"‫ ܕ‬%(‫ ܘܪܘ‬J54‫ܘ‬ ̣ ̇#@#" .%+2R 10?G#IG 5@‫ ܘܐ‬32(#* %2>‫ ܘ‬.3-@‫ܪܗܘܢ ܐ‬04 ̣ ̣ ̣ ̣ ̈ 3O*hP‫ ܘ‬.10E()4 ‫?ܘܢ‬ER #C"‫ ܘ‬.1?G‫ ܕܐ‬%E-,4 11 ‫ܗܘܝ‬ ̣ 13 1‫ ܪܒ ܗܘ ܪܐܙ‬.3*5@‫ ܐ‬12 )R ‫ ܗܘܘ‬3- /"̇‫ ܘ‬.%- C+G ‫ܐ̈*)*?ܘܢ‬ ̣ ̣ ̣ ̇ 15 14 . %$‫ܕ‬#"‫ ܕ‬%(‫ܘ‬54‫ ܘ‬J̣5M4‫ ܘ‬%4K4 32( 3-2C*?@ .%:‫ܗ‬ ̈ $ H*‫ ܐ‬3*‫ ̈ܗܘܝ ܕ‬0*‫ܐ‬ ‫ܒ‬5"̣ 3*)*‫ ܗ‬.%-EE4 %2@‫ ܬ‬%̣/ %2@ .?G 5@̣‫ ܘܐ‬32̣(#* ‫ܗܝ ")ܡ‬#P‫;̣= >= ̈ܐ‬:‫ ܘ‬.%̣R5P‫ܗܘ‬ H*0,̈: jẸ$ .?G 5@̣‫ ܐ‬32̣(#* 16 3*‫ ܕ‬%+*)" .)M/:‫ ܕ‬3G )"‫ܙ‬ )M>̣‫ ܘ‬.‫*)̣ܗ‬K4 %,+@ ^Ọ:‫ ܘ‬.%̣+*)" ‫ܒ‬5"̣ .j̣Ẹ$ )R‫ ܘ‬.H2@ .‫ܗ‬5XP ?EIG ?̣,+@‫ ܘ‬.‫ܗ̣ܝ‬#2̈-> 0-4 17 => %M-G‫? ܨ‬G J5R#4 190*‫ ܕܗ̣ܘ‬.W(‫ܬ ܐ‬#̇( .?G 18 5@̣‫ ܘܐ‬%̣:‫ܬ ܘܙ‬#G ?45"̇‫ܘ‬ .W(‫ܬ ܐ‬#( .%2> J5@‫ ܕ‬20 ‫ܗ‬5-UG J‫ܪ‬oi̇ u*54 ‫ܠ‬K̇>‫ ܕ‬.1̇‫()ܬ‬ .‫̇ܢ‬#2Q̣:‫ ܘ‬21 ‫ܪܘܢ‬#(̣0: ‫ܘܢ‬0,:‫ ܕ‬3-k‫ ܘܪܗ‬.J̣h@‫ ܐ‬HG 3*o(̇‫ܕ‬ ()@) %4‫)̈ܐ‬G ‫ܫ‬02̣@‫ ̇ܗܘ ܕ‬SE( .23J̇5-;$ 1‫()ܬ‬22J5C>

1 C:

F+̣4

3 C:

%+*)"

2 BC: %(‫ܘܪܘ‬

J54‫ܘ‬

?ER #/"‫ܘ‬ 3-@‫ ܐ‬%̣C> ̇ ‫ ܐ‬%2R‫ܘܗ‬ 5 C add. ‫ ܗܘܘ‬3*5@ 6 C om. u*)" 7 C: %+*)" 8 BC: 32(#* %+*)"‫ܘ‬ 9 C add. J), ̣@ 10 C: ?EIG 4 C homoiotel. om.

11 B om.

12 C om.

1‫ܐܪܙ‬ 32-2C*?@ 15 C: %+*)" 13 B:

14 BC:

16 B om. 17 B om.

5@̣‫ ܘܐ‬%2̣>‫ܘ‬ 0*‫ܘܗܘ‬ 20 B: J5-UG 21 B: ‫ܪܘܢ‬#(0:‫ || ܘ‬C add. ‫ܕ‬ 22 B: J)C> 23 C: J5-; ̣ $̇‫ܘ‬ 18 C:

19 BC:

150

THE HISTORY OF JOHN THE SON OF ZEBEDEE

wolves.” The governor said1 to John, “What is it necessary that I say and then descend?” Then John said2 to him, “(Speak) according to everything which you have seen and found true and have believed.” Then the crowd was silent as if there was not any person there, so that they might see what the governor and John would say. Then the governor stretched his hands to heaven and cried out, weeping and saying, “I believe in the Father and in the Son and in the Spirit of Holiness!” And he jumped down into the pool. Then the holy one approached and set his hand on the governor’s head and baptized him one time while crying out, “In the name of the Father,” and the second time, “in the name of the Son,” and the third time, “in the name of the Spirit of Holiness.”3 And when he came up out of the water, then (John) clothed him (in) white garments4 and gave him (the sign of) peace and said to him, “Peace to you, new bridegroom, who has grown old and weary in sin – see! Today you have become a child and your name has been written in heaven!”5 Then the whole crowd was disquieted and hastened eagerly, whoever ran down to the pool. Then all the nobles were standing around the pool and they waved their hand(s) to the crowd to be silent. Then the whole crowd was crying out, saying with simplicity, “Our brothers and fathers: let us run and anoint ourselves with this holy oil, and bathe in this water,

1 Lit. “says” 2 Lit. “says”

This specific formula of triple immersion and saying each name of the Trinity separately is denounced by Theodore of Mospsuestia. See above pp. 53-54. Lewis’ Arabic omits the clothing in white garments after and summarizes the number of peo3

ple baptized at the end of the chapter. 4 Another standard aspect of the Syrian baptismal rite. 5 The image of rebirth in baptism is common in the writings of Ephrem the Syrian. The mention of inscription into heaven is perhaps an early form of the enrollment into the church community.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

151

.%:‫ ܐ‬0,̇: 3R‫ ܘ‬5@‫ ܙ̇ܕܩ ̇ܐ‬%2@ .5@̇‫ ܐ‬1%̣R5P‫ ܗܘ‬.%(‫ܘ‬hL ‫̣ܬ‬5$̣‫ ܐܦ ܐ‬0*o(̣‫ @)ܡ ܕ‬3 H*‫ ܐ‬.32(#* 2 3*‫? ܕ‬G 5@̇‫ܐ‬ 3@̇‫ ܬ‬50-G‫ ܕ‬%̣@ H*‫ ܐ‬.1‫ ܗܘ‬b*0$ 3*‫ ܕ‬4NER‫ ܐ‬.02C̣*‫ܘܗ‬ 3*‫ ̣ܗܘ ܕ‬.32(#*‫ ܘ‬%R5P‫ ܗܘ‬3*5@‫ ܐ‬%2@ ‫ܘܢ‬o,:‫ ܕ‬.6u:‫ܐ‬ .5@̇‫ ܘܐ‬%̣I4̇ )R 7%/"̇‫ ܘ‬.%̣-C+G ‫ ܐ̈*)ܘܗܝ‬s+̣P .%̣R5P‫ܗܘ‬ ‫ܪ‬#$̣‫ ܘ‬.9%$‫ܕ‬#"‫ ܕ‬8%(‫ܘ‬54‫ ܘ‬J5M4‫ ܘ‬%4K4 %:‫ ܐ‬3C*?̇@ ‫ ܐ*)ܗ‬FL‫ ܘ‬.11%̣+*)" ‫ܒ‬5"̣ 3*)*‫ ܗ‬.10*‫ܕ‬#C/CG 10 0,̣: 1‫ܗܘ‬ F+4 .12%/"̇ )R 34‫ ܙ‬J)( ‫)ܗ‬C>‫ ܘܐ‬.%̣R5P‫? ܕܗܘ‬$‫>= ܪ‬ %(‫ ܪܘ‬F+4 0̣G‫ ܘ̇ܗܝ ܕܬ‬3*‫ܬ‬f‫ ̇ܗܝ ܕܬ‬J54 F+4 .%4‫ܐ‬ .J̣f#( 10,̈: ?+MG‫ ܐ‬3*)*‫ ܗ‬.%̣-@̈ 3@ bẸL )R‫ ܘ‬.13%$‫ܕ‬#"‫ܕ‬ ‫ܒ‬KḶ‫ ܕ‬.1̇‫ ()ܬ‬%:0( HG FE$ .?G 5@̣‫ ܘܐ‬%̣CE$ ?G ‫ܘ*?ܒ‬ ‫ܒ‬0Ṛ‫ ܘܐܬ‬.%̇-Ek 0*‫ ̣ܗܘ‬14%@#* 1‫ ܘܗ‬.1̇0-U,̣4 WẸ4‫ ܘ‬1‫ܗܘ‬ 3-M*‫ ܘܪܗ‬.16‫ ܐܬܪܗܒ‬15 ?̣G#R ‫ܣ‬#ER‫ ܐ‬3*)*‫ ܗ‬.%-C+4 HC$ .1810*‫ܕ‬#C/CG ‫ܬ‬#,: ‫ܗܛ‬5: 17 %2*‫ ܕܐ‬.0̣*KU-;( ‫ܗܘܘ‬ .1910*‫ܕ‬#C/@‫*̇? ܕ‬f)( ‫ ܗܘܘ‬3-C-" .‫?ܘ̣ܢ‬G#R 3*‫ ܕ‬%24‫ܘܪ‬f 3*‫ܣ ܕ‬#ER‫̇ܢ ܐ‬#"0+:‫ ܕ‬20 ṆERKG ‫?ܘܢ ܐ̇*)*?ܘܢ‬G #;-:‫ܘܐ‬ .3*̣?4‫ ܘ̈ܐ‬22 3-(̈‫ ܐ‬.1‫ܬ‬#U-+;4 3*5@‫) ܐ‬R ‫ ܗܘܘ‬3-/"̇ 21 ?G#R ̇ ̈ 4 25%,Ọ:‫ ܘ‬.%̣+*)" 24%:‫ ܗ‬%,+@ 3@ 23‫ܚ‬#+C:̇‫ܛ ܘ‬ % -C ̣ ‫ܗ‬5 :

%R5P‫ ܗܘ‬3*‫ܗ̣ܘ ܕ‬ 3 C: ‫ܗ̇ܘ‬ 4 BC: ‫ܣ‬#ER‫ܐ‬ 5 BC add. 1 ̣ ‫ܗܘ‬ 6 C: 3@‫ ܬ‬u:‫ܐ‬ 7 C add. 1‫ܗܘ‬ 8 B: %(‫ܘܪ ܘ‬ 9 C: %+*)" 10 B: 0, ̣ :‫ || ܘ‬C: 0,̣: ‫ܪ‬#̣$‫ܘ‬ 11 C add. 32(#* 12 C add. .%2R‫ ܗ‬1‫ܗܘ‬ 10-@)Q4 13 C: %+*)" 14 C: %2@#*

?ER ‫ܪ̣̇ܗ̣ܒ‬0L‫ܐ‬ 17 C add. ‫?ܘܢ ")ܡ‬2@ 18 C add. %+*)"

1 C:

15 C:

2 B om.

16 C:

19 C om.

10*‫ܕ‬#C/@‫ܕ‬...%24‫ܘܪ‬f

homoiotel. 20 B: ‫ܣ‬#ERKG || C: ‫ܐ̣*)ܗ‬

‫ܣ‬#ERKG 21 C: ?ER 22 C add. 3-24f‫ ܘ‬3*‫ܕ‬ 23 B: j+C:‫ܘ‬ 24 B: %,+@ %: ‫ܗ‬ 25 C: %O, ̣ ̇ : ‫ܐܦ‬

152

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and become white, lest, perhaps, either the water vanish or the oil diminish.” 23 Then the holy one cried out to them and said, “Be silent, blessed flock! Your Father who is in heaven has willed to give you his kingdom because you have believed in his beloved Son.” Then they immediately became silent. Then the holy one approached and said to the governor, “Come, sit on the honorable upper step. For today it is right that you should be honored, for there is joy in heaven on your account.” And they made a place1 for him and he sat down. Then he waved his hand at them to be silent. When they were silent then he began to speak with them, saying, “Truly today life has come near to us. And now, if this holy man commands me, I will speak.” Then the whole crowd cried out to John and said, “In the name of Jesus, command him to speak!” Then John said to him, “Say everything you wish, my lord.” Then the governor said, “Listen, my friends, when I was baptized I opened my eyes and I saw, not that I was descending, but that I was ascending up to heaven. And on the second time I looked and opened my eyes and I saw a right hand holding a pen and writing.2 And on the third time I heard a voice saying, ‘The sinner, the sheep that was lost, has been found.3 Let him enter.’” Then immediately Saint John bound his hands behind him and hurled himself upon his face in front of the cross, and cried out, “Praise to you, O Maker of all creatures, who has sent your beloved Son; for he walked on the earth and gave us authority to go forth that we might preach his gospel in the world, and turn the heretics toward repentance!” Then he spoke to the nobles and they removed their garments.

1 For this expression see PayneSmith, Compendious Syriac Dictionary, p. 562. 2 Perhaps alluding to the Book of Life trope from Rev 3:5; 13:8; 17:8;

20:12, 15; 21:27. See also OdesSol 9.11. 3 Lk 15:4-32; Mt 18:12-14. This seems like a combination of the Lost Sheep parable and the Prodigal Son parable.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

153

̇ (?@) 2%,+@ ‫ ܐܘ‬3-̣P#@ %-@̈ ‫ ܐܘ‬5MR %CG‫ ܕ‬.‫ܪ‬#(0:‫ ܘ‬13-̣G‫ܗ‬ .5Ȯ( .%̇I*54 J‫ܪ‬oi̇ ‫ ܗܘܝ‬%-E+4 .5@̣‫?ܘ̣ܢ ܘܐ‬G %/̣" 3%+*)" 3*)*‫ ܗ‬23 => .‫ܬܗ‬#IE@ ‫ܢ‬#IG ‫ܠ‬0:‫ ܕ‬%-C+4‫ܢ ܕ‬#R#4‫ ܐ‬%4̣‫ܕܨ‬ ‫ܒ‬5̣" 3*)*‫ ܗ‬.#-Ẹ$ J̣),@ 3̇*‫ܢ ܕ‬#:‫ ̣ܗ‬.%M-M( ‫ܗ‬5M4 ‫ܘܢ‬02C*‫ܕܗ‬ .J5-;$ 4%-E> %i‫)ܪ‬4 ‫ ܬܒ‬1‫ ܬ‬.%R5P‫?ܘ‬G 5@̣‫ ܘܐ‬%̣+*)" .‫ܟ‬0EU@ %-C+4 0*‫ ܐ‬1‫ ܕ()ܘܬ‬.6‫ ܙܕ̇ܩ‬55Q*‫ ܕܬܬ‬5̣-i %2@#* 7.#-E$ )R‫ ܘ‬.‫ܢ‬#E+:‫?ܘܢ ܐ*)ܗ ܕ‬G S-:‫ ܐ‬3*)*‫ ܗ‬.‫ܒ‬0*‫? ܘ‬G #*#$‫ܘ‬ ̣ ̣ ̣ ̣ ̇ 3G #45"‫ ܐܬ‬%2@#* 0̣*‫ܐ‬5*5$ 8.‫?ܘܢ‬C> =EC:‫ܝ ܕ‬5$̇ 3*)*‫ܗ‬ %/̣" 3*)*‫ ܗ‬9.%:5@̇‫ ܐ‬%̣+*)" %:‫ ܗ‬WG )Q̇P ‫ ܐܢ‬3*‫ ܕ‬%$‫ ܗ‬.3--̈( ?G ‫ܕ‬#QP 10‫̣ܥ‬#+*‫? ܕ‬C+4 .5@̣‫ ܘܐ‬32̣(#* => ‫ܣ‬#ER‫? ܐ‬ER .110-4̣ ̇ ‫= @)ܡ ܕܨ‬R ‫̣ܝ‬5@ =E@ .?G 5@̣‫ ܐ‬32̣(#* 3*‫ ̣ܗܘ ܕ‬.=EC:‫ܕ‬ ̇ 0(0P .0̣*‫) ̇ܗܘ‬Ċ> )R .W(̈‫ ܐ‬#/C̣$ .5@̣‫ ܐ‬%R5P‫ ܗܘ‬3*)*‫ܗ‬ ̇ ‫ ܕ‬%G‫ ܐ‬.%̣:‫ ܐ‬0,̇:‫ ܕ‬#G .0̣*o(̇‫ ܘ‬W2-̈> 12 .%-C+G =/G %:‫ ܐ‬bEL ̇ %2-/k‫ ܕ‬13%2-C*‫ ܘ‬.Ẉ2-̈> 0(0P‫ܬ ܘ‬5(̇ .3*̣‫ܬ‬f‫ ܕܬ‬1024‫̇?ܝ ܙ‬4‫ܘ‬ ̇ ̇ %-U( .5@̇‫ ܕܐ‬0̣/C$̇ %E" 0G‫ ܕܬ‬14‫̇?ܝ‬4‫ ܘ‬.%40R‫ ܘ‬%̣-2" .32̣(#* 3*‫ ܕ‬%+*)" .‫ܠ‬#/:̇ 16j̇R0$‫ ܐ‬1‫) ܗܘ‬-4‫ ܕܐ‬15%45> ‫ܗܝ ")ܡ‬#P‫? >= ̈ܐ‬+;: J)$̣‫ ܘ‬.‫ܪ̣ܗ‬0OMG ‫ ܐ̈*)ܘܗܝ‬175IP J),@ 3*?ER‫ ܕ‬J‫ܕ‬#M> HG %,4#$ (#@) .181‫ ܗܘ‬%/"‫ ܘ‬.%M-G‫ܨ‬ 3G ‫ ܘ*?ܒ‬.%̇>‫ܪ‬K4 HG‫ ܘܗ‬%M-M( ‫ܟ‬5MG 19‫)ܪܬ‬$̣‫ ܕ‬.1̇0*h4 ̈ k %2;:‫ ܘ‬.%̇CE/4 ‫ܬܗ‬5ML ‫ܙ‬5I: ‫ܩ‬#;:‫ ܕ‬%2UG#$ %-/ ̣ .‫*?ܘܢ‬0,̈: #C*‫ ܘܐܪ‬.%̣24‫ܘܪ‬hG 5@̣‫ ܐ‬3*)*‫ ܗ‬.1‫ܬ‬#M*0G ‫ܢ‬04#(̈ 2 C add. %+*)" 3 B om. 4 C add. %:̣0(̇ 5 B: 5Q*‫ܬܬ‬ 6 C: HG 7 C om. #-E$...3*)*‫ܗ‬ 8 B add. 5@ ̣ ̇ ‫) ܐ‬R || C add. 5@̣‫ܘܐ‬ ̇ ‫ || ܐ‬C add. 9 BC: %:‫ ܐ‬5@ ̇ 0*o(‫@)ܡ ܕ‬ 1 C add.

%,-+@ 0:‫ ܐ‬%4̇‫ܕܨ‬ 12 B: =/G %-C+G || C om. =/G 13 BC: %2-C* 0*o(‫ܘ‬ ̣ 14 B: 1024o4‫ܘ‬ 15 C: %-U( %45> 10 C add. 11 C:

16 B om.

1‫̇ ܗܘ‬5ỊP‫ܐ‬ 5@‫ܘܐ‬ 19 BC: ‫ܬ*?ܝ‬ ̣ ‫)ܪ‬$‫ܕ‬ 17 C:

18 C add.

154

THE HISTORY OF JOHN THE SON OF ZEBEDEE

And he approached (and) anointed them and baptized them in the name of the Father and the Son and the Spirit of Holiness. And once they were baptized, then he baptized the whole crowd, from the eighth hour until the sun rose. And a great multitude assembled and came, and when it was morning they ran and brought their children. The holy one was giving them baptism until the fifth hour. Those who received baptism were thirty-nine thousand, two-hundred and five souls. Then the whole crowd departed for that day. 24 Then1 the governor led the holy one to his house, and they were rejoicing and glad. And he was at his house three days. Then on the third day John begged that they let him go to dwell in one of the mountains. So he summoned and assembled all of his nobles and they were begging John to remain at the palace, but he was not willing to be persuaded, for he was saying, “It is right for me to go about all of Asia, even in the land of Phrygia.”2 When he saw that they were grieved and were weeping, he said to them, “If it is the will of the Spirit of Holiness that I go, you should not be grieved. But now, I will remain and abide with you. But let us go forth and go about the whole city and I will look for where it is fitting for me to dwell, since my fellow apostles are coming to me.”3 And these words were pleasing to them.

1 Lewis’ Arabic picks up here but is condensed. 2 This is reminiscent of Acts of John 37 when John desires to go to Sardis but is eventually convinced to stay in Ephesus for a while, after which he destroys the

temple of Artemis, which is what happens next here. This suggests that the authors knew the Acts of John in some form. 3 Foreshadowing the end of the narrative when Peter and Paul visit John. See ch. 3 above.

‫‪155‬‬

‫‪CHAPTER FOUR: TEXTS AND TRANSLATIONS‬‬

‫ܘ̣"‪5‬ܒ‪ j+̣@ 1‬ܐ‪#:‬ܢ‪ .‬ܘܐ>‪ )C‬ܐ‪̣#:‬ܢ‪ F+4 2 .‬ܐ‪ %̇4‬ܘ‪J̣54‬‬ ‫ܘܪܘ(‪ %‬ܕ"‪#‬ܕ‪ .3 %$‬ܘ‪)C> )R‬ܘ‪ 4 .‬ܗ*) *‪ 3‬ܐ>‪ ?G#IG .)C‬ܐ‪5 .NER‬‬ ‫̣‬ ‫@‪ 3‬ܬ@‪ %@)> 6 3-/$̈ %2‬ܕܕ‪ .%+C$ j:‬ܘ>‪̇1K-XL %C‬‬ ‫̣‬ ‫̣‬ ‫̈‬ ‫‪8‬‬ ‫‪7‬‬ ‫̣‪ ụ2R‬ܘܐ̣ܬ‪ .1‬ܘ‪ )R‬ܗ̣ܘ‪ 1‬ܨ‪ .J̣5P‬ܪܗ‪ #k‬ܐ*‪?-24 #*0‬ܘܢ ‪.‬‬ ‫ܘܗܘ‪?* %+*)" 1‬ܒ ‪?G‬ܘܢ @‪#C/‬ܕ*‪̈ +G %@)> .1̣0‬‬ ‫‪%/‬‬ ‫̣‬ ‫̇‬ ‫(‪ .uC‬ܗܘ*‪ 3‬ܗܘܘ ܕ*‪ 3‬ܗ‪ 3-G‬ܕ‪#C/@ #EQ$‬ܕ*‪ .1̣0‬ܬ‪3*0G‬‬ ‫ܘܬ‪̈ %/$‬ܐ‪ .3-;G‬ܘ@‪K‬ܬ̣*‪ 3‬ܘ(‪ .3+̇;: uC‬ܗ*)*‪ 3‬ܐ‪#ER‬ܣ ‪?̣ER‬‬ ‫̇‪?̇4 #-2$‬ܘ *‪.%@#‬‬ ‫‪ 24‬ܗܘ‪ %R5P‬ܕ*‪ .3‬ܕ̣‪54‬ܗ ‪#G %+*)QG‬ܬܗ‪ .‬ܘ̇()*‪ 3‬ܗܘ̣ܘ ܘܪ̇ܘܙ*‪.3‬‬ ‫ܘܗ̣ܘ‪#G 1‬ܬ̇ܗ *‪ 1̣0@̈#‬ܬ‪ %@#-4 .10G‬ܕ*‪ 3‬ܕܬ‪ .91̣0G‬ܐ‪N-P‬‬ ‫̱ܗܘ‪ .10%̣+*)" 1‬ܕ‪?-:#QM+:‬ܝ‪ 11‬ܕ‪K:‬ܙܠ‪.Jf#k 3@ ),4 5C/: 12‬‬ ‫ܘ‪)$‬ܪ ̇‪?G#R u2R‬ܘܢ ‪fK( 13‬ܘܗ̣ܝ‪ .‬ܘ@;‪ 3-O-‬ܗܘܘ ‪.14 32̣(#-G ?G‬‬ ‫ܕ‪#;:‬ܫ ‪ 15 3-̣UE;4‬ܘ‪ %G‬ܨ̣‪ %4‬ܕ‪ .16 N-;k0:‬ܐ̇@‪ 5‬ܗܘ‪.5̣-i 1‬‬ ‫̇‬ ‫ܟ ‪ 17 ?̇G#I4‬ܐ‪ .%-L‬ܐܦ ‪K4‬ܬܪ‪ J‬ܕ‪5P‬ܘ‪.%-i‬‬ ‫ܕܙܕ̇ܩ ‪ WG‬ܐܬ‪̣ 5R‬‬ ‫ܘ‪ 1ọ( )R‬ܕܐܬܬ>‪?G 18b-‬ܘܢ ܘ̇‪ 3-I4‬ܗܘ̣ܘ‪ .‬ܐ̣@‪?G 5‬ܘ̇ܢ ܐ̣‪#G‬‬ ‫ܐܙܠ ‪20 3-Q->0@ %G‬‬ ‫)@‪ (o‬ܗ̣ܘ‪ 1‬ܨ‪5G %2-4‬ܘ(‪ %‬ܕ"‪#‬ܕ‪̣ ̇ 19%$‬‬ ‫ܗܘ*‪0‬ܘܢ‪ .‬ܗ‪ %$‬ܕ*‪K̇P 3‬ܫ ܐ‪ %̣:‬ܘ̇@‪ 1#Q‬ܐ‪#G %:‬ܬ‪#R‬ܢ‪.‬‬ ‫‪#;:‬ܩ ܕ*‪ 3‬ܘ‪5R0̣:‬ܟ ‪ .?̣̇ER 102*)C4‬ܘܐ(‪ 1o‬ܐ*‪̇ %I‬ܘ‪WG %G‬‬ ‫ܐ>‪ 21.5C‬ܕ‪hM( %,̈-E$‬ܝ ̇ܐܬ*‪#G 3‬ܬܝ‪ .‬ܘ̣‪?G 5;$‬ܘܢ ̈@‪ %E‬ܗ‪.3-G‬‬

‫ܕ‪#-QM+:‬ܗܝ‬ ‫‪K:‬ܙܠ‬ ‫‪?ER‬ܘܢ ‪13 C:‬‬ ‫‪14 C: 32(#* %+*)QG‬‬ ‫̇‬ ‫‪15 C: 3-kKẸ;4‬‬ ‫‪?G‬ܘܢ ‪16 C add.‬‬ ‫‪̇ EI4‬‬ ‫? ‪17 C:‬‬ ‫ܕܐܬ>‪18 BC: #Q-‬‬ ‫")*‪19 C: %+‬‬ ‫@‪0‬ܬ>‪20 B: 3-Q-‬‬ ‫@‪ || C add. =U‬ܕܐ>‪21 BC: 5C‬‬

‫ܘ̣"‪#45‬‬ ‫ܐ‪̣#:‬ܢ‬ ‫ܘܐ>‪̱ )C‬‬ ‫")*‪3 C: %+‬‬ ‫>‪4 B: )C‬‬ ‫‪)C‬ܗ ‪ || C:‬ܐ‪#ER‬ܣ ‪5 B:‬‬ ‫ܘܐ> ̣‬ ‫ܐܦ ‪ ?EIG‬ܐ‪#ER‬ܣ‬ ‫‪6 C add. %-EE4‬‬ ‫ܘܐ*‪7 B: #*0‬‬ ‫̈‬ ‫ܘ‪?-+:‬ܘܢ ‪8 C add.‬‬ ‫ܕܐ‪9 C: %/4f‬‬ ‫ܗ̣ܘ ")*‪10 C: %+‬‬

‫‪11 BC:‬‬

‫‪1 C:‬‬

‫‪12 BC:‬‬

‫‪2 B om.‬‬

156

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Then the governor sat with pomp and all of the nobles were coming before him. Then, while they were going around, the holy one said, “I beg you, friends, show me the temple of these heretics.” And the governor came along with his host to the temple of Artemis, and they were seeking to kill the priests and to burn her temple with fire. But John was begging that no person should be killed, saying, “These (people) will come and turn to the knowledge of the truth. Let us not slay them with a sword.” Then as the holy one came and saw them1 and the temple of folly, there was a certain place there that was elevated, and he saw that place and said, “I wish to dwell here.” So the governor ordered, along with the nobles, to make him a palace there. But he said, “No, by the Lord Jesus—if you build me anything, I will not dwell in it; I ask for nothing but a hut alone.” And immediately they brought and set up a hut for him, which was above the temple, and he was sitting within it.2 And after he had sat there a long time, all those who believed in Jesus the Messiah, our Lord, were assembling to him and were baptized. And he was communicating to them the body and blood of Jesus.3 So there was a certain hut

1 i.e., the priests of Artemis

Lit. “under it.” There is, in fact, a hill just east of the temple remains where today are the remains of the Church of St. John. Underneath this church, which was built by Justinian, are the remains of a cruciform church. Beneath this was pre2

sumably the shrine to St. John that contained his relics and is mentioned in the Acts of the Councils of Ephesus in 431 and 449. 3 A possible reference to the Eucharist. The entire population partakes of the Eucharist later.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

157

3-G‫ܗ̣ܝ ܐܙ‬#24‫ܘܪ‬f ‫?ܘܢ‬ER‫ ܘ‬.%̣(‫ܘ‬o4 %R5P‫ ܗܘ‬1‫ܒ ܗܘ‬0̣*‫ܘ‬ N-;̣@ .4%+*)" 31‫ ܗܘ‬5@̣‫ ܐ‬2 3-̣R5R0@ 3*‫) ܕ‬R .‫ܗܝ‬#@)" ̈ k 3-G‫ ܕܗ‬51‫)ܬ‬XL 0-4 WG ‫ܘܢ‬#(‫ ܕܬ‬.W(‫ܢ ̈ܐ‬#IG %:‫ܐ‬ .%-/ ̣ ̇ ̇ ‫ ܗܘܘ‬3-/4‫ ܘ‬.N-Ck‫ܗ ܕܐܪ‬0-MG ?E-(‫ ܘ‬%R5P‫ ܗܘ‬1‫ܘܐ̣ܬ‬ ̇ 0-MG ‫")ܘܢ‬#:‫ ܘ‬.J̣h@#IG 6‫ܢ‬#EUQ̇:‫ܕ‬ 8 3*‫ ܕ‬32( #* .J ‫ܪ‬#24 7 ‫ܗ‬ ̇ 3*‫ ܐܬ‬3-G‫ ܕܗ‬.5̣@̇‫) ܐ‬R u:‫= ܐ‬U"0̣: %G‫ ܕ‬.1̣‫ ܗܘ‬N-;̣@ .%45,4 10‫ܢ‬#:‫) ܐ‬4#: 9%G .J‫ܪ‬5$‫ ܕ‬10>)-G 3-2Ṗ‫ܢ܆ ܘ‬#:‫ܐ‬ 0*‫ ܐ‬.1̣‫ܬ‬#-U$‫ ܕ‬10-MG‫ ܘ‬:‫ܢ‬#:‫ ܐ‬1o(̣‫ ܘ‬%+*)" 1‫ ܐ̣ܬ‬3*‫) ܕ‬R 1̣0R‫̇?ܝ ܕܘ‬G ‫̇ܗ‬o(‫ ܘ‬.‫ ܗܘܬ‬%@‫ ܕܪ‬J)( 10R‫ ܕܘ‬3@̇‫ ܬ‬111‫ܗܘ‬ %R5P‫) ܗܘ‬QP̣‫ ܘ‬.5C>‫ ܐ‬%R‫ ܕܗܪ‬12%̣:‫ ܐ‬%4̇‫ ܨ‬.5@̣‫ܘܐ‬ %G‫ ܕ‬.5@̣‫ ܐ‬3*̣‫ ̣ܗܘ ܕ‬.1‫ܬ‬5-4 3@̇‫? ܬ‬G ‫)ܘܢ‬M/:‫ ܕ‬.13%̣24‫ܘܪ‬f‫ܘ‬ .?4 %:‫ ܐ‬5Ċ> %G ‫ @)ܡ‬15‫ܘܢ‬0:‫ ܐ‬3-24̇ 14 ‫ ܐܢ‬.‫̣ܥ‬#+* ‫ܝ‬5@ ̇ 4 %G ‫ܕ‬#,E4 1610EU@ ‫ ܐܢ‬%G‫ܘܐ‬ J ),@‫ ܘ‬.17%:‫ ܐ‬%/ ̣ 20 19 (j@) 0-4 3@ =/G 0*‫ ܕܐ‬.1̇0EU@ ?G ‫)ܘ‬M>‫ ܘ‬18 #*0*‫ܐ‬ ̇ J5i#: 3@̇‫ܒ ܬ‬0̣* )R‫ ܘ‬.?̇*‫ܬ‬#(‫ ܬ‬1‫ܒ ܗܘ‬0*‫ ܘ‬.JhR0P ‫ܥ‬#+-4 3-2C*?@‫ ܕ‬21 ‫?ܘܢ‬ER .‫ܬ̣ܗ‬#G ‫ ܗܘܘ‬3-M*̇‫ ܨ‬.1̣K-XL ‫?ܘܢ‬G 1‫ܬܦ ܗܘ‬#+@‫ ܘ‬.‫ ܗܘܘ‬3*)C>‫ ܘ‬.‫ܢ‬5@ %,-+@ 25 J)( 10EU@ 3*‫ ܕ‬24 ‫ ܗܘܬ‬0*‫ ܐ‬23 .‫ܥ‬#+*‫ ܘܕ@? ܕ‬22 ‫ ܗ‬5X;G 1

‫ܗܘܘ‬ ‫ܗܘܘ‬ 3 BC add. ‫ܗܘ‬ ̣ 4 C add. 32(#* 5 B: JhR0P 0-4 6 C add. ‫ܢ‬#:‫ܐ‬ 7 C add. N-Ck‫ܕܐܪ‬ 8 BC add. %+*)" 9 C add. ‫ ܕ‬%G‫ܘ‬ 10 C: ‫?ܘܢ‬G 11 B add. 3*‫ܕ‬ ̇ %:‫ܐ‬ 12 C: %:‫ ܐ‬%4‫ܨ‬ 13 C: %24‫ܘܪ‬hG

‫ܕܐ ܢ‬ WG 16 B add. J)( 17 C add. 3*‫ܕ‬ 18 B: #̣40* 19 BC add. )( %G)XC4 20 BC add. 1‫ܗܘ‬ 21 C add. 3-E*‫ܐ‬ 22 C: ‫ܗ‬5X;4 23 B: ‫ܥ‬#+* ‫ ܢ‬5@‫ || ܕ‬C: ‫ ܢ‬5@‫ܕ‬ %,-+@ ‫ܥ‬#+* ̇ *0*‫ܐ‬ 24 B: 1‫ || ܗܘ‬C: ‫? ܗܘܬ‬ 25 C: ‫ܗ̇ܝ‬

1 BC add.

14 B:

2 C add.

15 C add.

158

THE HISTORY OF JOHN THE SON OF ZEBEDEE

above the temple of Artemis, and the holy one was sitting and watching the defilement that was happening there. 25 Then, after three months and ten days, the priests were assembled and went around (and) instructed the assembly of gentiles, “It is right for us to hold a festival to our goddess! But let every person make preparations for whatever they can,1 and let us sacrifice oxen and sheep and see for what reason our goddess is angry at us.” Then the gentiles were assembled and they prepared and held a festival, and they sacrificed unclean sacrifices. And while they were assembled, John was standing above in his hut and was watching everything that happened. And while they were kneeling before (Artemis), they asked the priests, “Ask her what is the pretext, and learn from her why she has deserted2 and is angry with us humans.” And there was dissention in the city. Then Legion came, the sister of her who fell into the sea, she along with the pigs,3 and she spoke from within the empty image. And the priests heeded and were hearing from the mouth of the image, a buzzing sound like of bees.4 Then they silenced the gentiles and approached and laid their ears on the mouth of the image, and the demons gave a voice and said, “That hut will tear down this temple! Do not contend with him. For just as that master of ours said,

1 On the phrase %-U@ ‫̈*)ܘܗܝ‬K4 see Payne-Smith, Com-

pendious Syriac Dictionary, p. 266. 2 On the phrase %*)*̈‫ ܐ‬0-P‫ܐܪ‬ see Payne-Smith, Compendious Syriac Dictionary, p. 547.

Mk 5:1-20; Mt 8:28-34; Lk 8:2639. Only in Mk and Lk is the demon named. 4 The priestesses of Artemis were called bees (µέλλισαι). This statement suggests that the authors knew of the connection between Artemis and bees. See above p. 61. 3

CHAPTER FOUR: TEXTS AND TRANSLATIONS

̇ 1o(̇‫ ܘ‬.%̣+*)" 1‫ܒ ܗܘ‬0*‫ܘ‬

159

.Ṇ-Ck‫̇ܗ ܕܐܪ‬0-4 3@ =/G .3@̇‫ ܬ‬1 ‫ ܗܘܬ‬%*‫ ܕܗܘ‬1‫ܬ‬#;2k

#+2R‫ ̇ܐܬ‬.J̣hO> 210@̈#*‫ ܘ‬10G‫ ܬ‬%(h* 3*‫ܪ ܕ‬04 3@ 25 J‫ܕ‬K>‫ ܕ‬.%̣;2(̈‫ ܕ‬%+2IG #>‫ ܐܘܕ‬3 #R5R‫ ܘܐ̣ܬ‬.J̣h@#R ‫ܗܘܘ‬ %-U@‫ @)ܡ ܕ‬4 ‫^ ̇ܗܘ‬-U:̇ .ụ2ER %G‫ ܐ‬.‫?ܬܢ‬GKG )M/:‫ ܕ‬3G ‫ܙܕܩ‬ ̇ ̇ 5 %2@ ‫ ܠ‬#U@ 1o,:‫ ܘ‬.j4):‫ ܘ‬%4 h>‫ ܘ‬Jf‫ ܘܬܘ‬.‫̈*)ܘܗܝ‬K4 ̇ ̣ ̇ ̈ 6 ‫)ܘ‬M>‫ ܘ‬#̣M-k‫ ܘ‬.%̣;2( #+2R‫ ܐܬ‬3*)*‫ ܗ‬.‫?ܬܢ‬G‫ ܐ‬32@ 1o-i‫ܪ‬ 1‫ܡ ܗܘ‬K" .8 3-̣+-2R )R‫ ܘ‬.71KC̈k %,4̈‫ ܕ‬#,4̇‫ ܘܕ‬.J‫ܕ‬K> )R‫ ܘ‬9 .1‫)ܡ ܕܗ̣ܘ‬CEI4 1̣‫ܪ ܗܘ‬K(‫ ܘ‬.1̣0EUC4 =/G 32(#* =U@ 11 ?̇G ‫ܘ‬5@‫ ܐ‬.Jh@#IG 10 ‫ܘ‬5@‫ ܐ‬.?̣̇-@)" ‫ ܗܘܘ‬3-I*54 %*)*̈‫ ܐ‬0-̣P‫ ܐܪ‬14 3@̣ =U@ 13 ?2@ #;E*‫ ܘ‬12 .1̣0Ẹ> J)*‫̇ܐ‬ .17102*)C4 161‫ܬ‬#XEP ‫ ܘܗ̣ܘܬ‬.1̇‫ܬ‬#+:‫ ܐ‬15 32@ ‫ܬ‬oi ̣ ‫ܘܪ‬ .18J̣h*o(‫ ̣ܗܝ ܘ‬%C-4 0E;̣:‫̇ܗ ܕ̇ܗܝ ܕ‬0( :%:#-XG ‫ ܐܬܬ‬3*)*‫ܗ‬ 3@ ‫ ܗܘܘ‬3-/C$‫ ܘ‬.‫ ܨܬܘ‬J̣h@#R‫ ܘ‬19 .%4h( %C̈Gl4 0EẸ@‫ܘ‬ (s@) 21 .Jf#4‫ ܕܕ‬H*‫ ܐ‬20%̣@‫̇ܗ‬#:‫ ܕ‬%E"̈ %CG‫@? ܕܨ‬#P #CL‫ ܘ‬22 .‫ ܗܘ̣ܘ‬#45"̣‫ ܘ‬.%;2,̈G ‫ܢ‬#:‫ ܐ‬#-E$̇ 3*̣‫ܢ ܕ‬#:‫̣ܗ‬ %̣E" #4?* J‫ܕ‬K̈$‫ ܘ‬.10CG‫ ܕܨ‬23?̇@#P => ‫?ܘܢ‬:‫ܐܕ‬ %G .10-4 %:?G ?G J5Q> 1̣0EU@ 24 ‫ ܕ̇ܗܘ‬.3*5@‫ܘܐ‬ .3G̣ 0*‫ ܕܐ‬%4‫ ̇ܗܘ ܪ‬5-i 5@̣‫ ܕܐ‬H*‫ ܐ‬25.?C> ‫ܢ‬#$0R‫ܬܬ‬

1 B om.

%@#̈*‫ܘ‬ 3 C add. ‫ܗܘܘ‬ 2 C:

4 C om.

%2CEU@ ‫ܗܘܘ‬ 7 C add. N-Ck‫ܕܐܪ‬ 8 C add. ‫ܗܘܘ‬ ̇ ‫ܕ‬ ̇ ‫ || ܕ‬C: ‫ ܗܘܘ‬3*)Ṃ> 9 B: 1‫ܗܘ‬ 10 B: 3*5@‫ || ܐ‬C: ‫?ܘܢ‬G 3*5@‫ܐ‬ 11 C add. ‫?ܬܢ‬GKG 5 C:

6 C add.

12 B om.

13 C: 3@ ‫ܬ‬oi ̣ ‫ ܪ‬10Ẹ> :1‫ܬ‬#+:‫ܐ‬

%2@ 3@ 16 C add. 3*‫ܕ‬ 17 C add. J‫ܗܕ‬ ̇ 18 C: ‫ ܗܝ‬0Ẹ;:‫ ܕ‬%:#-XG ‫ܕܗ̇ܝ‬ ̣ Jh*o(̣‫ ܘ‬%C̣-̇4 19 BC: %45( %CGl4 20 B: %@‫ܗ‬#:‫ ܘ‬%E" 21 B: Jf#4‫ || ܕ‬C: %E" H*‫ܐ‬ J f# 4 ‫ܕ ܕ‬ 22 B om. || add. Jh@#R 23 C: %@#P ̇ 24 C: ‫ܗܝ‬ ̇ C> 25 BC: ? 14 BC: 15 B:

160

THE HISTORY OF JOHN THE SON OF ZEBEDEE

that he contended with this one’s master and this one’s master overcame him, see, then, you also should fear him. But we are afraid, lest his master come to the aid of this one and he be enraged and cast us into the abyss, and our master be bereft of two Legions! See, then, we are fighting lest we be overcome. But if he overcomes us, it is reckoned to us as if his master overcame our master.” Then the priests were trembling and they answered and said, “We beg of you, my lords, who is this man’s master?” Then the demons said, “He is the Son of God, who came down from heaven. But our master was not aware when he came down. And he became a human and died on a cross, and our master considered him an ordinary (human). But then on the third day he rose from the grave, and see, he is in heaven rushing upon us.” Then the priests, when they heard these things, were shocked and amazed. Then the multitudes said,1 “Why are you amazed?” And the priests answered and said,2 “Artemis has said that this hut will destroy this temple, and all the initiates of her mysteries are afraid of this. Thus, they are begging us to fear this man who dwells in this hut, who, if he wishes and commands, will destroy us in the abyss.” 26 Then the multitudes immediately were crying out, “We renounce this Artemis, for there is no profit in her!3 For if this one’s strength, who is a slave

1 Lit. “say” 2 Lit. “say” 3 There is no formal renunciation of Satan in the baptismal rite in

the History of John, but this line appears to function as such. See Buchinger, “Liturgy and Early Christian Apocrypha”.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

161

̇ 3*‫ܘ ܕ‬o( .1%:‫? ܕܗ‬4‫?ܝ ܪ‬-R‫ ܘܙ‬.%̣:‫? ܕܗ‬4‫ ܪ‬F> ‫ܫ‬0R‫̣ܗܘ ܐܬ‬ 1‫ܬ‬K: 3%CG‫ ܕܕ‬2 .32̣-E-(‫ ܕ‬3*‫ ܕ‬32( .?2@ ‫ܘܢ‬0:‫ ܐܦ ܐ‬#̣E(‫ܘܕ‬ .%̇@‫ܗܘ‬04 3G J)+:‫ ܘ‬0C(̇0:‫ ܘ‬.4%̇:‫? ܕܗ‬E*̇KG ?4‫ܪ‬ 3-45Q̣@ 61‫ ܗ‬3*‫ ܕ‬32( 5 .%:#̈-XG 3*‫ܬ‬f‫ ܬ‬3@ 34‫? ܪ‬G 1oi̇0:‫ܘ‬ ?4‫ ܪ‬H*‫ ܐ‬8 32̣( 3-M-+( .3G̣ %Ṙ‫ ܙ‬3*‫ ܐܢ ܕ‬.%R‫ܕ‬o: %G‫ ܕ‬7 32̣( 10 .‫ܘ‬5@‫ ܘ ܐ‬#2>‫ ܘ‬.‫ ܗܘܘ‬3-/*̇‫ ܙ‬J h@#R 3*‫ܢ ܕ‬#:‫ ܗ‬.9 34 5G %R‫ܕܙ‬ ̣ ̣ ̣ ̇ 12 11 3*‫ܢ ܕ‬#:‫ ̣ܗ‬.%:‫? ܕܗ‬4‫ ܪ‬#2̣@ .‫̣ܝ‬h@ ‫ܢ‬#I2@ 32( 3-/4 %G .%-C$ 3@ 0,̣:‫ ܕ‬1?G‫ܗ ܕܐ‬54 ‫ܘܗ̣ܝ‬0*‫ ܐ‬.3*5@‫ ܐ‬J̣‫ܕ‬K̈$ ̇ .%;-"o4 0-@‫ ܘ‬%+:‫ ܐ‬54 1‫ ܘܗ̣ܘ‬.0,̣: )R 34‫ ܪ‬13ui‫ ܐܪ‬3*‫ܕ‬ 10G‫ ܕܬ‬%@#-4 3*‫ ܕ‬F"‫ ܘ‬.15 ‫ ܗܘ‬%C-,$‫ ܕ‬34̣‫ ܪ‬14 ?G 5ṂL‫ܘ‬ )R 3*‫ ܕ‬Jh@#R .3-E> ‫ܡ‬oi̇‫ ܗ̣ܘ ܘ‬%-C+4 1‫ ܘܗ‬.J̣5M" 3@ ̈ 17 .‫?ܘܢ‬G 3*5@‫ ܐ‬3*‫ ܕ‬% +2R .‫ܘ‬5@‫ ܬܘܪܘ ܘܐܬܕ‬.16 3-G‫ ܗ‬#/C$ ̣ ̣ ̣ ̣ ̇ ‫ܬ‬5@̣‫ ܐ‬.3*5@‫ ܘܐ‬J̣h@#R #2>‫ ܘ‬.‫ܘܢ‬0:‫ ܐ‬3*?-@‫ ܬ‬%2@ .10-4 %:?G ?G J5Q> ‫ ̣ܗܝ‬1̣0EU@ J‫ ܕܗܕ‬.Ṇ-Ck‫ܐܪ‬ ̇ ‫ ܪܐܙ‬W2̈4 ‫?ܘܢ‬ER 3-E-(‫ܘܕ‬ 19 ‫ܬ‬#R‫ ܘ ܗ‬.% :‫ ܗ‬3@ (3:) 18 ‫ܗ‬ .10EU@ J‫?ܕ‬4 5Ċ>‫ ܕ‬%:‫ ܗ‬3@ 20 =():‫ ܕ‬.3G̣ ‫ ܗܘܘ‬3-O-;@ ‫܀‬3G bEU@̇ %@‫ܗܘ‬04 )̣Q̇P‫ ܘ‬%4̇‫ ܨ‬21 FG ‫ܕܐܢ‬ N-Ck‫ܪ‬K4 ?̇4 22 5-;R .‫ ܗܘ̣ܘ‬3-/"̇ J),@ 3*‫ ܕ‬%+2R̈ 26 ‫ܘܗܝ‬0*‫ ܐ‬J)Ṃ>‫ ܕ‬%:‫ ܗ‬24 5-i ‫ ܐܢ‬.?̇4 0-G #̣,+(‫ ܕ‬23 .J̣‫ܗܕ‬

3E*‫̇?ܘ ܕ‬G 32-E(‫ܕ‬ 3 BC: %CG‫ܕ‬ 4 C add. ?E*KG %:‫ܕܗ‬ ̈ -XG 5 B: 3-: #

‫ܘܗܝ‬0*‫ܐ‬ ?4 ̇ 14 C add. ‫ܗܘ‬ 15 C: %C-,$ ‫ ܗ̣ܘ‬%+:54‫ܕ‬ 16 C add. 3*?ER 17 B om. ̇ ‫ܐܪܙ‬ 18 B: ‫ܗ‬ 19 C: %2R‫ܘܗ‬

1 C add.

12 C add.

2 BC:

13 C add.

6 B om.

32-45Q@ 3 2 - M -+ ( 9 C: 3@ WR‫ ܕܐܙܕ‬34‫ ܪ‬H*‫ܐ‬ ̣ %:‫? ܕܗ‬4‫ܪ‬ 10 B: 3*5@‫ || ܘܐ‬C: 3*5@‫ܘܐ‬ ‫?ܘܢ‬G ̈ 11 BC: 32-/ 4 7 C:

8 BC:

20 C add. 32,P‫ܘܐ‬ 21 BC om. 22 B:

5- ; R ‫ܕ‬

23 B om. 24 C:

3* ‫ܕ‬

162

THE HISTORY OF JOHN THE SON OF ZEBEDEE

or disciple, is so mighty, how much more his master or lord?” And they were dashing their faces and saying, “Alas! What has happened to us? For our resources have been consumed in libations, and we have acquired damage to our souls!” Then the priests said, “You have understanding, do whatever is right in your eyes. But we will worship and honor the one who is able to give life and to destroy.” Then they ran down from the altar and at a run went up to the holy one, and they threw themselves on their faces before the holy one. Then the whole crowd threw ropes onto the image of Artemis and they pulled it down and dragged it, while companies were crying out in front of it and behind it, “O destroyer of our lives, rise, save yourself! You did not come down from heaven,1 craftsmen made you in a fire!”2 Then Saint John noticed that the priests were lying on their faces, but he did not speak with them, nor they with him. But he knelt down among them and caused them to look to the East, and he was praying and making supplication. And while the crowd was crying out and dragging the image of Artemis, the congregation, who earlier had received baptism in the midst of the theatre, was applauding them with handkerchiefs and coats and was saying, “Come in peace, friends3 and children! Let there be one life for all of us. Come in peace, O assembly that was at enmity with its master. See, today it has turned back4

1 See the statement of the old woman in ch. 4. 2 Lewis’ Arabic breaks off here and summarizes that the priests were seeking baptism. There is then an interlude: “And when unclean Philip heard of the deed of the people of Ephesus, he sent to John and brought him out into the desert; and he sent to the lord

of the city and imprisoned him, and took everything which belonged to him, and make promises to the citizens with all wickedness.” This seems to pertain to ch. 30 where Nero exiles John. 3 Lit. “brothers” 4 Or, “repented”

CHAPTER FOUR: TEXTS AND TRANSLATIONS

163

.%CR )( ‫̣ܗ‬5@ ‫? ܐܘ‬4‫ ܪ‬.1 ‫̣ܬ‬#R‫? ܗ‬E-( 3-O( :J)-CG‫ܐܘ ܬ‬ .3G ‫)ܫ‬i ̣ 3%2@ 2‫ ̇ܘܝ‬.3*5@‫?ܘ̣ܢ ܘܐ‬-P‫ ܗܘܘ >= ̈ܐ‬3-P5k‫ܘ‬ %:5L#( 6 3:5i‫ ܘܐܬܬ‬.5%̣-"̈#24 3-k‫ܗ‬h@ 4N-P‫ܕܐܘ‬ =R ‫ܘ̇ܢ‬0:‫ ܐ‬3->)* 7‫ܘܢ‬0:‫ ܐ‬.‫ܘ‬5@‫ ܐ‬3*̣‫ ܕ‬Jh@#R .‫ܢ‬0+̈;2G ̇ ̇ ‫ܢ‬#I-2-̈/4 5-;$‫@)ܡ ܕ‬ ̇ G 3*‫ ܕ‬32( .‫)ܘ‬M> 8 %,:‫ ܕ‬j I+@‫?ܘ ܕ‬ ̣ 3@ ‫?ܘܢ‬G ‫ܘ‬0,: #k‫ ܘܪܗ‬9 .32( 3*5Q-@‫ ̣ ܘ‬32*)XL .)4#:‫ܘ‬ ̇ ‫)ܘ‬$‫ ܘ‬.12%̣+*)" ‫ܬ‬#G 11‫?ܘܢ‬G #QEL %k‫ܗ‬54‫ ܘ‬.101̣0E> ?ER 3*‫ܣ ܕ‬#ER‫ ܐ‬.13%+*)" ‫?ܘܢ ")ܡ‬-̈P‫?ܘܢ >= ܐ‬+;: ‫ ܗܘܘ‬3*5i‫ܘܗ̣ܝ ܘ‬0(‫ ܘܐ‬.Ṇ-Ck‫ ܕܐܪ‬14%CGl4 %EM̈( #-@‫ܐܪ‬ 3-̣-(̈‫ ܕ‬10-:)4#@ .‫ܪ̣̇ܗ‬04‫̇? ܘ‬-@)" J‫̈ܕ‬#i ‫ ̈ܗܘܝ‬3-/"̈ )R .?G WR‫)ܘ‬M> J‫ܪ‬#I4 15 .‫ܬ‬0,̣: %-C$ 3@ #G .WI+;: ‫ܝ‬lP W@#" => Jh@#R 16 3*)$̣‫ ܕ‬1o(̣ 32(#* 3*‫ ܕ‬%+*)" .%2@̈‫ܐܘ‬ .?̣C> ‫ܢ‬#:‫ ̣ܗ‬18%G‫ ܘ‬:‫?ܘܢ‬C> =EC@ ‫ ̣ܗܘ‬%G‫ ܘ‬:17‫?ܘܢ‬-P‫̈ܐ‬ .%,:)CG ‫ܢ‬#:‫ ܐ‬5-(‫ ܘܐ‬.‫ܗܘܢ‬02-4 19 ‫ ̣ܗܘ‬%R‫ܪ‬#4 FL‫ܘ‬ ̇ ‫ ̱ܗܘܘ‬3*5i‫ ܘ‬21%/"̇ 20 NER‫) ܐ‬R‫ ܘ‬.S+R0@‫ ܘ‬1̣‫ ܗܘ‬%Gl@‫ܘ‬ %2*‫ ܐ‬23:3*‫ ܕ‬%+2R .Ṇ-Ck‫ ܕܐܪ‬22%CGlG (%:) ?G 26 .‫ܘܢ‬5 k‫ܬ ܐ‬ #X4 10*‫ܕ‬#C/@̇ 25 #EṀ" 240*K@)"‫ܕ‬ ̣ ‫ ܕܬܘ‬.‫ ܗܘ̣ܘ‬3*5@‫ ܘܐ‬10,̈24‫ ܘ‬J‫ܪ‬f‫ܘ‬K4 ‫?ܘܢ‬G ‫ ܗܘܘ‬3-OEQ̇@ %CE+4 1‫ ܬ‬28 .3G#IG 1̣‫ ܬܗܘ‬%+;: J)( .3-24̈‫ ܘ‬3-̣(̈‫ ܐ‬27 FE+4 W2P‫ ܐ̣ܬ‬%2@#* 1‫ܗ܇ ܘܗ‬5@ 3@ 1‫ ܗܘ‬o-i‫ ܕܪ‬%+2R

%2R‫ܗ‬ 2 C: ‫ܘ̇ܝ ܘ̇ܝ‬ ̇ ‫ܘܝ ܘܝ‬ 3 B: 3@ 4 C: #-̣P‫ܕܐ̣̇ܘ‬ ̈ #k 5 C add. 1K> 6 B: 32( ‫ܢ‬5i‫ || ܘܐܬܬ‬C: ‫ܢ‬5i‫ܘܐܬܬ‬ 7 C add. 3*‫ܕ‬ ̇ 8 C: %(K:‫ܕ‬ 9 BC: 32*5Q-@‫ܘ‬ 10 C: 10-̣E> 1 C:

11 C om.

12 C add. 13 C om.

3 2 (# * %+*)"...‫)ܘ‬$‫ܘ‬

homoiotel.

‫̇ܗܘ‬ 15 BC: ‫ܬܝ‬0,: 16 C add. ‫ܗܘܘ‬ ̇ )" 17 C add. ‫ܗܝ‬#@ 18 C: %EP‫ܐ‬ 19 C add. J),@ 20 BC: ‫ܣ‬#ER‫ܐ‬ 21 C add. 1‫ܗܘ‬ ̇ CGlG 22 C: ? 14 C add.

23 BC om.

0-@)"‫ܕ‬ =Ṃ"̇ ̇ #X4 26 B: ‫ܘܢ‬5k‫ܗ ܕܬܐ‬ 27 BC: %CE+4 28 B: ‫ܢ‬#IG || C: 3EIG 24 B: 25 C:

164

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and has joined with the number.1 Come in peace, O flock that was taken captive by Satan, and whose Lord has returned it, lest the vicious wolves tear it to pieces.” Then when the governor heard the uproar and great outcry of the entire city, he was afraid, and he stood up, came from his own palace, and went up to Saint John, and he found him kneeling. And the governor waved his hand so that they might stop (their) outcry, and he gave the order and men endowed with fortitude rose up in order to restrain the crowd, lest it go up to John.2 Then the governor said to Saint John, “Rise, my Lord, and seal this new assembly. For if not, their lives will perish from outcry. For, behold, I see an old person whose outer garments are wet from tears and from sweat.” Then the holy one lifted up his head from prayer and said to the governor, “I was interceding for them before our Lord Jesus Christ, that he may bring and lead them before his Father, and that he may be an advocate on their behalf. For he is the gate and through him a person enters and finds a pastor, and apart from him no person approaches the Father.3 And (it was) he who gave the Law from Mount Sinai. 4 27 Then the holy one stood and looked at them from above and sealed them with the sign of the cross.5 And all of them fell on their faces before him, while calling out with sorrow and with groaning, “We have sinned and have acted perversely and acted impiously, and we did not know until today. Have mercy on us, Lord! O Lord of heaven and earth! Henceforth, we renounce all idols!” Then the holy one cried out

Wright adds in parenthesis “of the chosen.” 2 Reading bO ̣ : %G‫ ܕ‬with B and C. 3 Jn 14:6 4 Here is another reference to Moses in comparison with John. There are several throughout the narrative. See Lipsius, Die apokryphen Apostelgeschichten, p. 440. 1

%M-G‫? ܕܨ‬C$‫ܪܘ‬. This is a common symbol from early Syriac tradition. It is found in the writings of Ephrem and Aphrahat, the Acts of Thomas, as well as the Odes of Solomon (OdeSol 27; 42.1-2). See R. Murray, Symbols of Church and Kingdom, p. 21.

5 Syr.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

165

̇ 1‫ ܗܘ‬%Ṃ$‫ ܕ‬J‫ܪ‬oi %CE+4 1‫ ܬ‬.%2-2C4 sE(‫ܘܐܬ‬ .%(‫ܘ‬5݀L %4‫ ܕ̈ܐ‬2‫?ܝ‬-:#$‫ܘ‬02: %G‫ܗ ܕ‬5@ ?IP‫ ܘܐܗ‬.1%̇2UOG 102*)@‫ ܕ‬104‫ ܪ‬10/"‫ ܘ‬3%4‫ ܪܘ‬:%R5P‫ ܗܘ‬pC ̣ $ 3*‫) ܕ‬R ̇ 4 %+*)" ‫ܬ‬#G bẸL‫ ܘ‬.?̣E*‫ ܕ‬3-UEP 3@ 1‫ ܐ̣ܬ‬F"‫ ܘ‬.‫̣̇? ܙܥ‬ER ‫ ܐ*)ܗ‬%R5P‫ ܗܘ‬S-:‫ ܘܐ‬.%R‫ܪ‬#4 5 F-L )R ?̣,I$‫ ܘܐ‬.32̣(#* ‫ܢ‬#EI:‫ ܕ‬%E-( ‫ܝ‬h@ JhMi #C"‫) ܘ‬Q̣P‫ ܘ‬7 .10/" 3@ 6‫ܢ‬#E+̣:‫ܕ‬ %R5P‫ ܗܘ‬5@̣‫ ܐ‬3*)*‫ ܗ‬.32(#* )*‫ ܨ‬bỌ: 9%G‫ ܘ‬.8 ‫̇ܣ‬#ER‫ܐ‬ %:‫ ܗ‬%+2IG ‫?ܝ‬-@‫ܘ‬0(‫ ܘ‬.10‫ܝ‬5@ HG ‫ܡ‬#" .32(#* %+*)QG .1110/" 3@ ‫?ܘܢ‬--̈( ‫?ܘܢ‬G 3*5C ̣ i .%̣G 3*‫ ܘܐܢ ܕ‬.1‫()ܬ‬ ̈ ̈ ‫*?ܘܢ‬0,: ‫?ܘܢ‬G #Mk ̣ ‫ ܕܪ‬.%̣ML %+:‫ ܐ‬%:‫ ܐ‬1o(̇ 5-i 1‫ܗ‬ 3@ ?$‫ ܪ‬%G‫ ܬ‬%+*)" 3*)*‫ ܗ‬.10>‫ ܕܘ‬3@‫ ܘ‬%/@̈‫ ܕ‬3@ ̇ 0*‫ ̇ܗܘ‬S+R0@ ‫?ܘܢ‬-E> .%R5P‫?ܘ‬G 12 ?G 5@̣‫ ܘܐ‬.1̣‫ܬ‬#G‫ܨ‬ .‫ܗ̣ܝ‬#4‫ܢ ")ܡ ܐ‬#:‫ܒ ܐ‬5Q̇:‫= ܘ‬/:‫ ܕ‬.%,-+@ ‫ܥ‬#+* ‫ܢ‬5@ ‫")ܡ‬ ‫ܠ‬K̇> ?4‫ ܘ‬.%>‫ ܬܪ‬5-i #*‫ ܗܘ‬.‫?ܘܢ‬-;E( %-/4̇ 1‫?ܘ‬:‫ܘ‬ %G %̣4‫ܬ ܐ‬#G u:‫)ܘܗܝ ܐ‬/E4 3@‫ ܘ‬.jI+@ %->̣‫ ܘܪ‬13u:‫ܐ‬ .W2-L ‫ܪ‬#k 3@ %L#C: ‫ ܘ̣ܗܘ *?̣ܒ‬.‫ܒ‬5"̇ (^:) 1‫ܡ ܗܘ‬0̣(‫ ܘ‬.=̣/G 3@ ‫?ܘܢ‬4 5(‫ ܘ‬%+*)" F" 143*)*‫ ܗ‬27 ‫?ܘܢ‬-̈P‫ >= ܐ‬15‫?ܘܢ‬G#R #E;:‫ ܘ‬.%M-G‫? ܕܨ‬C$‫ܘ‬54 ‫ܢ‬#:‫ܐ‬ ̇ i )R .‫ܗܝ‬#@)" 3̇2-U(̣ .1610X2,4‫ ܘ‬%̣+,4 ‫ ܗܘ̇ܘ‬3-/ ̣ .%2@#-G %@)> 3*‫ ܗܘ‬3->)* %G‫ ܘ‬.32/$‫ ܘܐܪ‬32̣EIL‫ܘܐ‬ ̇ 5@ ‫̈ܝ‬5@ 3-E> F(‫ܐܬܪ‬ 17 3*‫= ܕ‬-I@ .%>‫ ܘܕܐܪ‬%-C$‫ܗ ܕ‬ %/̣" 21%+*)" 3*)*‫ ܗ‬.20JhR0P 19‫?ܘܢ‬G#I4 18 32̣( 3*5;R

%+-̣4 ‫?ܝ‬-:#$02: 3 C add. 3*‫ܕ‬ 4 C: 3-kKEP ̇ 5 C: ‫ܡ‬KL ̣ 6 C add. ‫ܗܘܘ‬ 7 B: 10/i 8 C: ‫ܣ‬#ERKG ‫ܢ‬#:‫ܐ‬ 9 BC: %G‫ܕ‬ ̇@ 10 C add. %2*̣‫? ܕ‬ 11 C: 10Q ̣>

3* ‫ܕ‬ ̇ ̣ u:‫ܐ‬ ‫ܠ‬K > 14 C add. ‫ܒ‬5" ̣ 15 C: ‫?ܘܢ‬ER 16 C add. 3*5@ ̣ ‫ܘܐ‬

1 C add.

12 C add.

2 BC:

13 C:

17 B om.

32*5;R ‫?ܘܢ‬EÏ 4 20 C: %;-Ei 21 C add. 32(#* 18 BC 19 C:

166

THE HISTORY OF JOHN THE SON OF ZEBEDEE

to them from above, “Rise in the strength of our God! Rise in the name of our Lord Jesus Christ, (God’s) beloved Son!” And immediately they rose and they were raising their hands to heaven and crying out, “Glory to you, O God, maker of heaven and earth! Our Lord appeared to us and we know that you are the true God, and that from you this young man was sent to the city of Ephesus.” Then a cloud was overshadowing the city and immediately there was a low thundering. Then the whole crowd fell on their faces in fear and said, 1 “We give thanks to you, O hidden God, who is invisible! See, you have been revealed to us because we sought you. We confess you: there is no other god except you.”2 Then Saint John spoke with them and was interpreting for them from the Law and from the Prophets3 and was teaching them about our Lord Jesus, proving and showing them about our Lord Jesus, that he is the Son of God. Then, after they had received the faith, they were begging that they might receive the sign of baptism, crying out and praising God. Then the governor begged the holy one saying, “If you wish, lord, let proclaimers go forth in the city and let them proclaim, ‘Whoever believes in the Son of God, let them come, bathe, and be purified from defilement!’ And as for us, let us go to the place where the pool is and whoever comes, give them the sign, and let them live and not perish.” Saint

1 Lit. “say”

The equivalent of a confession of faith prior to baptism.

2

3 Instruction from biblical texts is a part of the East Syrian baptismal rite. See Klijn, “Ancient Syriac Baptismal Liturgy,” p. 225.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

167

‫ܢ‬5@‫? ܕ‬C+4 #@#" 2.‫?ܢ‬G‫ ܕܐ‬%E-,4 #@#" .1=̣/G 3@ ‫?ܘܢ‬G ‫ ̈ܗܘܝ‬3-G‫ ܘܬ‬.#C" J̣),@‫ ܘ‬.%M-M( ‫ܗ‬54 %,-+@ ‫ܥ‬#+* J‫ܕ‬#M> 1?G‫ ܐ‬HG %,4#$ .3‫ ܗܘܘ‬3-/"̇‫ ܘ‬%-C+G ‫ܐ̈*)*?ܘܢ‬ 1?G‫ ̣ܗܘ ܐ‬0:‫)̣ܥ ܕܐ‬:‫ ܘ‬.‫ܢ‬5@ 3G ‫ܝ‬o(‫ ܐܬ‬.%>‫ ܘܕܐܪ‬%-C$‫ܕ‬ 5.NOP‫ ܐ‬102*)CG %:‫ ܗ‬%C-E> ‫ܕܪ‬0$‫ ܐ‬H2@‫ ܘܕ‬4.J5*5$ %̣C>‫ ܪ‬1‫ ܗ̣ܘ‬J),@‫ ܘ‬.102*)@ => ‫ ܗܘܬ‬6%EU@ 3*‫ ܕ‬%22> .3*5@‫ ܘܐ‬1̣0E()4 ‫?ܘܢ‬-P‫ >= ̈ܐ‬8#E;: .7?̣ER 3*‫ܣ ܕ‬#ER‫ ܐ‬.%,-: 3G̣ 0-Ei ̣ ‫ ܐܬ‬1‫ ܘܗ‬.1o(0@ %G‫ ܕ‬1o-2i 1?G‫ ܐ‬HG 932*‫ܕ‬#@ 12 0-G %:5(‫ ܐ‬1?G‫ ܘܬܘܒ ܐ‬11.H4 32( 3*‫ܕ‬#@ .10H2-/4‫>= ܕ‬ ̣ .32̣(#* %+*)" ‫?ܘܢ ̣ܗܘ‬C> =E@ 3*)*‫܀܀ ܗ‬.0:‫ ܐܢ ܐ‬%G‫ܐ‬ ̇ .%-M̈: 133@‫ ܘ‬1̣0*‫ ܐܘܪ‬3@ ‫?ܘܢ‬G (t:) 1‫ ܗܘ‬Fi‫ܪ‬0@‫ܘ‬ 1‫ ܗܘ‬1#,̇@‫̣ܪ ܘ‬5+@ )R 14.‫ܥ‬#+* ‫ܢ‬5@ => ‫?ܘܢ‬G 1‫ ܗܘ‬SE@̇‫ܘ‬ 17 3@ 3*‫ ܕ‬16‫ܢ‬#:‫ ܗ‬.151?G‫ܗ ܗܘ ܕܐ‬54‫ ܕ‬.‫ܥ‬#+* ‫ܢ‬5@ => ‫?ܘܢ‬G ̣ ̣ ̣ %C$‫ܢ ܪܘ‬#MO:‫ ̱ܗܘܘ ܕ‬3-O-;@ 18.1̣‫ܬ‬#2C*‫ ܗ‬#EM"̇‫ܕ‬ 3*‫ ܗܘ ܕ‬.1?GKG 193-,M+@‫ ܗܘ̣ܘ ܘ‬3-/"̇ )R .10*‫ܕ‬#C/@‫ܕ‬ ‫ܢ‬#Q;:̇ .‫̣ܝ‬5@ 200-4̣ ̇ ‫ ܐܢ ܨ‬.5@̇‫) ܐ‬R %̣+*)QG N-P‫ ܐ‬%̇R5P‫ܗܘ‬ ‫ܗ‬5M4 21?4 3C*?@̇‫ ܕ‬3@̇ =R‫ ܕ‬.‫ܙܘܢ‬5I:‫ ܘ‬102*)C4 1‫ܘܙ‬hR ‫ܙܠ‬K:̇ .2232̣(‫ ܘ‬.1‫ܘܬ‬KCk 3@ ‫ܩ‬5@̣0:‫ ܘ‬%̣,Ọ: 1‫ܬ‬K: .1̣?G‫ܕܐ‬ 1̣‫ ܕ̇ܐܬ‬3@̇ =R‫ ܘ‬.1̣0*‫ܕ‬#C/@ ?̇4 0*‫ ̇ܗܝ ܕܐ‬10R‫)ܘ‬G 3G 25%+*)" .)4K: %G‫ ܘ‬24%,:‫ ܘ‬.%C$‫? ܪܘ‬G 23#4‫ܗ‬ ̣ ̣

5@̣‫ܘܐ‬ 1?G‫ܕܐ‬ ̇ ‫ܘܐ‬ 3 C add. 3*5@ 4 B: J5*5$‫ܕ‬ 5 BC: ‫ܣ‬#OP‫ ܐ‬J‫ܗܕ‬ 6 BC: %EEU@ 7 C add. J),@ 8 B: =;: 9 B: 32( 3*‫ܕ‬#@ 10 C: H2@ 32-̣/4‫ܕ‬ 11 B: HG 32*‫ܕ‬#@ || C: 32*‫ܕ‬#@ %,-+@ ‫ܥ‬#+* ‫ܢ‬5@ H4 12 B add. 3G 13 BC add. ‫?ܘܢ‬ER

%,-+@ %-̣(̇ 1?G‫ܗ ܕܐ‬54 #*̣‫ܕܗܘ‬ ̇ 16 B: ‫ܢ‬#: ‫ܗ‬

1 C add.

14 BC add.

2 B:

15 C:

17 B om.

10*‫ܕ‬#C/@ || C add. 1‫ܬ‬5*5$ 19 B add. ‫ܗܘܘ‬ ̇ ‫ܕܐܢ‬ 20 C: 0:‫ ܐ‬%4‫ܨ‬ 21 C om . ̇ P ‫ܐܢ‬ 22 C add. 0:‫) ܐ‬Q 23 BC: ‫ܗܒ‬ 24 C: %( ̣ K: 25 C add. 3*‫ܕ‬ 18 B:

168

THE HISTORY OF JOHN THE SON OF ZEBEDEE

John said to the governor, “You have spoken well, lord. We will do thus according to your command.” And immediately the two of them stood up and the governor waved his hand that they should be silent. And once they were silent he said to them, “To you we speak, new children,1 whom the Gospel of God has obtained. Today, since we are assembled, lest there be a commotion, go to the theatre so that there you might receive the sign of life.” Then they, being assembled, formed companies, while crying out and saying to the governor, “How ought we shout and sing?” The governor said2 to them, “Say and sing as follows until you enter in (to the theatre): ‘Glory to the Father and to the Son and to the Spirit of Holiness! Lord, have mercy on us!”3 So the sound of their outcry was traveling outside of the city more than five miles. 28 And they came and entered into the theatre. Then the governor came along with John and they entered into the theatre. Then the holy one responded and waved his hand so that the crowd would be silent. And when they were silent the holy one stood up upon the stairs and said, “Rise in prayer.” Then they looked to the East and fell upon their faces and were saying, “Lord, have pity on us!” Then the priests came (and) entered at last, while all the people were cast upon their faces, and they were walking

1 Hinting at the idea of new birth,

which was a common theme of baptism in the Syrian tradition. 2 Lit. “says” 3 Here, mss BCE add a similar statement about multiple groups crying out different things. Manuscript B adds: “And the first three companies were crying out in this way, and these other

nine were responding, ‘Lord, have mercy on us!’. Manuscript C omits the first “Lord, have mercy on us” and adds: ‘Kyrie eleison!’ And these first three companies were crying out in this way, and these other nine companies were responding in this way: ‘Kyrie eleison!’” For the reading in ms E, see Appendix B p. 240.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

169

3*)M> %2R‫ ܗ‬.1 ‫ܬ‬5@̣‫ܝ ܐ‬5@ 5-;$ .%R5P‫?ܘ‬G ?G 5@̣‫ ܐ‬32̣(#* S-:‫ ܘܐ‬.‫*?ܘܢ‬f‫ ܬ‬3 #C" J̣),@‫ ܘ‬.H:)"#P H*‫ ܐ‬2 32̣( ‫ܢ‬#IG ‫?ܘ̇ܢ‬G 5@̣‫ ܐ‬#̣-E$̣ )R‫ ܘ‬.‫ܢ‬#E+:̣‫ ܐ*)̣ܗ ܕ‬%R5P‫ܗܘ‬ ̈ %-2̇4 4 3*5@‫ܐ‬ 5 3ER %2@#* .1?G‫ܬ ܗ ܕܐ‬5ML 02"‫ ܕ‬1‫()ܬ‬ ̣ 3@̇‫ܘ̇ܢ ܕܬ‬5k‫ܐ‬0G #IG‫ ܗ‬%̣-$#X$ %G‫ ܕ‬6 32̣( 3-+-2R )R #:)R 3-̣+-2R )R 3*‫ܢ ܕ‬#:‫ ̣ܗ‬.8%-(̈‫ ܕ‬%C$‫ ܪܘ‬7‫ܘܢ‬0:‫ ܐ‬3-EMQ̇@ ̇ " )R .J‫ܕ‬#̈i 3G ‫ ܙܕ̇ܩ‬10 3I*‫ ܐ‬.%R5P‫?ܘ‬G 9 3*5@‫ ܗܘ̣ܘ ܘܐ‬3-/ ̇ :‫ܕ‬ ‫ܘ‬5@‫ ܐ‬12 ‫ܬ‬#R‫ ܗ‬.%R5P‫?ܘܢ ܗܘ‬G 5@̇‫ ܐ‬.11 5@̇o:‫ ܘ‬%2/ J5MG‫ ܘ‬%4KG %,4#$ ‫ܘ̇ܢ‬0:‫ ܐ‬3-GK>‫ ܕ‬%@)> .‫̣ܘ‬5@̇‫ܘܙ‬ 3*‫ ܕ‬1‫ ̇ܐܙܠ ܗܘ‬14 .3-E> F(̇‫ ܪ‬%̣*5@ ():) .13%$‫ܕ‬#"‫ ܕ‬%(‫ܘ‬5G‫ܘ‬ .%+C( %E-@̈ 3@ 5*0* .1̣02*)@ 3@ 5MG 15‫ܗܘܢ‬0/" =" 32̣(#*‫ ܘ‬%R5P‫ ܗܘ‬1‫ ܐ̣ܬ‬3*)*‫ ܗ‬.‫ܘܢ‬5k‫ܐ‬0G #E>‫ ܘܐܬ̣ܘ ܘ‬28 ‫ ܐ*)ܗ‬17S-:‫ ܘܐ‬.16%̣+*)" %2̣> 3*)*‫ ܗ‬.‫ܘܢ‬5k‫ܐ‬0G #E>‫ܘ‬ .5@̣‫ ܘܐ‬%̣if‫ >= ܕ‬%+*)" F" .19 #̣-E$ )R‫ ܘ‬18 .NER‫ ܐ‬%E+̣:‫ܕ‬ => #E;̣:‫ ܘ‬.%,:)CG ‫ܘ‬5( 3*̣‫ܢ ܕ‬#:‫ ̣ܗ‬.1‫ܬ‬#Gl4 #@#" )R Jh@#R 3*)*‫ ܗ‬.3-E> ‫ܣ‬#( ‫̣ܝ‬5@ .‫ ܗܘܘ‬3*5@‫?ܘ̣ܢ ܘܐ‬-P‫̈ܐ‬ ̈ P‫? >= ܐ‬ER 20%C>‫ ܘ‬:‫ ܗܘܘ‬3*)$̣ 21 #E> ‫ ܐܬܘ‬.‫?ܘܢ‬̣ 3-IG?@‫ ܘ‬.10*5(K4

‫ܝ‬5@ ‫ܬ‬5@̣‫ ܐ‬5-;̣$‫ܕ‬ 32*)M> ‫ܬ‬#R‫ܗ‬ 3 C add. 3*‫ܕ‬ 4 BC: 32*5@‫ܐ‬ 5 C add. %-$ ̣ #X$ %G‫ܕ‬ 6 BC: 32-+-2R 7 C: ‫ܢ‬#EM ̣ "‫ ܬ‬et om. ‫ܘܢ‬0:‫ܐ‬ 8 C: ‫ܢ‬#I-̣-̈(‫ܕ‬ 9 B add. ?G 10 C: %2I*‫ܐ‬ ̇ K:̣‫ܘ‬ 11 C: 5@ 12 C: %2R‫ܗ‬ 13 C: %+*)" ̈ i ‫ ܗ̈ܘܝ‬3-/ ̈ "‫ܘ‬ 14 B add. J‫ܕ‬# ̈ ̈ 3-2>‫ ܘ‬:‫̣ܬ‬#R‫ ܗ‬10-@)" :0G‫ܬ‬ 1 C:

2 B:

%*5@ :p$‫ ܬ‬3-G‫ ܗ‬10*h(‫ܐ‬

:3-E> F(̇‫ || ܪ‬C om. 3-E>...%*5@ ̈ " ‫ܢ܆‬#O-EE*‫ܪ‬#" eẗ add. 3-/

0̈ G‫ ܬ‬3-̈ G‫ ܗ‬J‫ܕ‬#̈i ‫̈ܗܘܝ‬ ‫ ܗܘܝ‬3-2>‫ ܘ‬:%2̈ R‫ ܗ‬10-@̈)" 10-:h(‫ ܐ‬J‫ܕ‬#i p$̈‫ ܬ‬3-G‫ܗ‬ .‫ܢ‬#O-EE*‫ܪ‬#" .‫ܬ‬#Ṛ‫ܗ‬ 15 C: ‫ܗܘܢ‬0/ ̣ i 16 C: 32(#* %+*)" 3*)*‫ܗ‬ 17 C: ‫?ܘܢ‬G 1‫ ܗܘ‬S-̣:‫ܐ‬ 18 BC: ‫ܣ‬#ER‫ܐ‬ 19 C: ‫ܢ‬#:‫ ܐ‬WẸ$ 20 BC: %C> ‫ܗܘܘ‬ 21 BC: #E>‫ܘ‬

170

THE HISTORY OF JOHN THE SON OF ZEBEDEE

barefoot and clothed in sackcloth and dust cast on their heads and their faces covered in soot. And they were wailing and crying out, “O God who resides in heaven, have pity on us! We have sinned before you and have caused many souls without number to sin. It is not too difficult for you to forgive us if you wish.” And after they had said these things, John rose up from his prayer and said, “Rise in the strength of God.” And when they had stood, he closed out his prayer, and all of them responded, “Amen!” Then he turned and looked at the seven priests, who were standing in obscene raiment, and their heads turned to the East, and their hands lifted to heaven, and unending tears were running from their eyes and falling down upon their soot-covered cheeks. And when the holy one saw (them), he felt pity and wept, and the governor with him; even the whole crowd was weeping. Then the holy one knelt down and prayed, and said, “Merciful God, Father and sender of our Lord Jesus Christ, you, Lord, have said, ‘If the wicked will turn away from their wickedness, and does righteousness before me, by that righteousness which they have done, they will live.’1 I beseech you, Lord, have pity on work of your hands, and do not reject it! Let these ones be received, who were perishing like sheep which have no shepherd, and let them praise your great and terrible name and your beloved Son, our Lord Jesus Christ. For to you and to him and to your Holy Spirit is glory and honor forever,

1 Ezk 18:21

CHAPTER FOUR: TEXTS AND TRANSLATIONS

171

.‫?ܘܢ‬-$f => J5;> 3%@̣‫ ܘܪ‬.%Q̈L 2 3-2-MR‫ ܘ‬10̣*K,;( 1?G‫ ܐ‬.4 3-/i̇‫ ܗܘ̣ܘ ܘ‬3-EE-@‫ ܘ‬.J̣h(#$ ‫?ܘܢ‬-P‫ ̈ܐ‬3-Ẹ@̈‫ܘ‬ ̇ 6 32( 3-U(‫ ܘ ܐ‬.H-@ )" 5 3̇2-U( .3-E> ‫ܣ‬#( %- C+4 ‫ܒ‬0*‫ܕ‬ ̣ ̣ 3G ‫ܩ‬#M$‫ ܕܬ‬HG 8 bỌ> %G .7 3-2̈@ %G‫ ܕ‬1̣‫ܬ‬K̈-XL 10+̈;2G .5@̣‫ܬ̣ܗ ܘܐ‬#G‫ ܨ‬3@ 32(#* F" 3̇-̣G‫ ܗ‬10 ‫ܘ‬5@‫) ܐ‬R‫ ܘ‬.9 0-̣4̇‫ܐܢ ܨ‬ #2>‫ ܘ‬.111‫ܬ‬#G‫ܡ ܨ‬0̣( #̣C" )R‫ ܘ‬.1?G‫ ܕܐ‬%E-,4 #@#" Jh@#I4 ‫?ܘܢ‬4 5(‫ ܘ‬.Ẉ2P‫ ܐ̣ܬ‬3*‫ ̣ܗܘ ܕ‬.3-@‫ ܐ‬12‫?ܘ̣ܢ‬ER 3R5̣@ ‫?ܘ̣ܢ‬$‫ ܘܪ‬.J5I+̇@ 13% CILK4 ‫ ܗܘ̣ܘ‬3-C-̇"‫ ܕ‬.%̣/M$ ̈ %/@̈‫?( ܘܕ‬:) .%-C+G 15 3-G̣ ‫ ܘܐ̈*)*?ܘ̣ܢ ܬ‬.14%,:)CG 1‫ܗܘ‬ ‫?ܘܢ‬-̈IP => ‫ܢ‬0,̈:‫ ܘ‬.16‫?ܘ̣ܢ‬-̈2-> 3@ ‫ ̈ܗܘܝ‬3*‫ܕ‬f %IL %G‫ܕ‬ %R5P‫ ܘܗܘ‬.%Ị4‫̣? ܘ‬G 0*5̣R .%̣+*)" 181o(̣ )R‫ ܘ‬17 .Jh,+@ %̣+ *)" 22 3*‫ ̣ܗܘ ܕ‬21 .1‫ ܗܘ‬%I4̇ 20 ?̣G#R ‫ܣ‬#ER‫ ܘܐ‬.19?C> ‫ܗܝ‬#4‫ ܐ‬:%2C(5@ 1?G‫ ܐ‬.23 5@̣‫ ܘܐ‬ẈG‫ ܘ̇ܨ‬.%R‫ܪ‬#4 FL ‫ ܕܐܢ‬.‫̣ܬ‬5@̣‫ܝ ܐ‬5@ 0:‫ ܐ‬.%̣,-+@ ‫ܥ‬#+* ‫ܢ‬5@‫(? ܕ‬#E$‫ܘ‬ ?̇4 .Ẉ@)" 1‫ܬ‬#Q*‫) ܙܕ‬M/:‫ ܘ‬:‫ܬܗ‬#G#> 3@ %G#̇> ‫ܟ‬#P?: ‫ܣ‬#( .25‫̣ܝ‬5@ H2@ %:‫ ܐ‬%/4̇ 24.‫ܬ‬#C: )Ṃ>‫ ܕ‬1‫ܬ‬#Q*‫ܕ‬o4 3-G‫ܢ ܗ‬#EM"̇0: .?̇2@ HG ):‫ ܬ‬%G‫ ܘ‬.H ̣ *)*̈‫ ܕܐ‬10E-Mi => ̇ ‫?ܘܢ ܪ‬G 0-G‫ ܕ‬%4h> H*‫ ܐ‬.‫ ܗܘܘ‬3*)-4‫ܕܐ‬ ‫ܢ‬#,M+:‫ ܘ‬.%-> ̣ .%̣,-+@ ‫ܥ‬#+* ‫ܢ‬5@ %M-M( ‫ܟ‬5MG‫ ܘ‬.%E-(‫ ܘܕ‬%4‫ ܪ‬HC+G 3-CE/G 27J̣5Q*‫ ܘܐ‬%,4#$ :26%+*)" H(‫ܘ‬5G‫? ܘ‬G‫ ܘ‬HG‫ܕ‬

0*K-;( ‫ܗܘܘ‬ 2 C: 3-̣2*̈)R‫ܘ‬ 3 C add. 1‫ܗܘ‬ ̇ ‫) ܐ‬R 4 C add. 3*5@ 5 C add. ‫ܝ‬5@ 6 BC: 32-U(‫ܘܐ‬ 7 C: %2-̣2@ 8 B: %QO> ̇ ‫̣?ܘ ܕ‬:‫ܐ‬ 9 C: 0:‫ ܐ‬%4‫ܨ‬ 10 BC: 5@‫ܐ‬ 11 C: 1‫ܬ‬#Gl4 12 B add. 3*5@‫ || ܘܐ‬C add. ‫ܘ‬5@̣‫ܘܐ‬ 13 C: %C-ILK4 ̇ @ ‫?ܘܢ‬-$f‫ܘ‬ 14 C: ‫ ܗܘܘ‬3-;, 1 BC:

‫̈ܗܘܝ‬ ̈ 16 C: ‫?ܘܢ‬-E@‫ ܕ‬et ‫?ܘܢ‬-2-> 15 C add.

supr. 17 B om. 18 C add. ‫ܢ‬#:‫ܐ‬ 19 C: ‫?ܘܢ‬C> ‫ܬܘܒ‬ 20 C: ?ER 21 B: ‫ ܗܘܘ‬3-I4̇ 22 B: 3*)*‫ܗ‬ ̇ ‫ ܘܐ‬1‫ ܗܘ‬%Gl@‫ܘ‬ 23 C: 5@ 24 B: %,: || C: %(K: ̇ 2@ 25 C inv. ‫ܝ‬5@ post ? 26 C: %+*)"‫ ܘ‬%-̣(̇ 27 C add. %:)(‫ܘܐܘ‬

172

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Amen.” And the whole assembly responded, “Amen!” Then he stood up and called them, but they were not able to speak from weeping and groaning. And he approached them while grabbing the governor by his hand and spoke with them, but they did not speak. Then the holy one signed the cross1 on the foreheads of each one of them. Then there was an outcry from the whole crowd and Saint John’s tears were flowing, and he said to them, “Take heart, there is no cutting off of hope. Hope was given to humanity by the birth of the Son of God from the virgin. Open your mouths and speak with us. We are fellow members of your body and from the substance of which you were formed, we were formed. By one God we are created, and we are one soul. Do not be afraid; God will not reject you; he will not despise you; he will not turn away from you. I have learned from him that if you believe in him, then at the table of his kingdom you will rejoice.”2 Then those priests responded and said before the crowd, “How can our deceiving mouth speak? What is there for us to say? For the face of our heart is more blackened than our complexion. We cannot open our mouth to speak. But this we know, and we believe and we confirm: there is one God who created the world by his grace, and his single,3 beloved Son, our Lord Jesus, who put on the body4 from the holy virgin, and whether we die or live, we do not know another person. But woe to us, if he does not have mercy

1 The signing of the cross is a common symbol in early Syriac initiation rites. 2 See Lk 22:30 3 Syr. %*)-,*, an ascetic term.

4 Syr. J5XP uMG, a favorite metaphor for the incarnation appearing frequently in the works of St. Ephrem. Manuscript B has “became a human being.”

CHAPTER FOUR: TEXTS AND TRANSLATIONS

173

‫ܢ‬#:‫ ̣ܗ‬2‫̇ܢ‬#:‫ ܐ‬J5"̣‫ ܘ‬1F̣" 3*)*‫ ܗ‬.3-@‫ ܐ‬%̣+2R ?ER #2>‫ ܘ‬.3-@‫ܐ‬ ‫ܒ‬5"̣‫ ܘ‬3.10X2(‫ ܘ‬10I4 3@ ‫ܢ‬#EEC:‫ ܗܘܘ ܕ‬3-,I+@ %G .3*̣‫ܕ‬ %G‫?ܘ̣ܢ ܘ‬C> =E@‫ ܘ‬.‫*)ܗ‬K4 %R5P‫?ܘ‬G 4)-(‫) ܐ‬R ‫ܬܗܘܢ‬#G ̈ 2-> 0-4 => %M-G‫ ܨ‬F$‫ ܪ‬.%̣+*)" 3*‫ ܗܘ ܕ‬.‫ ܗܘܘ‬3-EEC@ 5‫ܗܝ‬# ̣ ̣ .8‫̣ܣ‬#ER‫ ܐ‬7?G#R 3@ 10/i ‫ ܗ̣ܘܬ‬3*)*‫ ܗ‬.‫?ܘܢ‬2@ )( )( 6‫ܠ‬#R‫ܕ‬ #̇MMG‫ ܐܬ‬.‫?ܘܢ‬G 5@̣‫ ܘܐ‬.32(#* %+*)"‫ܗܝ ܕ‬#/@̈‫ ̈ܗܘܝ ܕ‬3/;$̈‫ܘ‬ 54‫)ܗ ܕ‬G#C4 .%̇+2-̈2MG J5ML ?G ‫ ܐܬ*?ܒ‬.J5ML bOP 0-G .3C> #EE@‫̣ܢ ܘ‬#I-@̈#P #(0̣P (#:) .10G‫ܘ‬04 3@‫ ܕ‬1?G‫ܐ‬ ̈ ‫ܗܕ‬ 10.32( 3-E-Mi ‫ܘܢ‬0:‫ ܐ‬3-E-Mi‫ ܕ‬10E-Mi 3@‫ ܘ‬9.32( ‫ܢ‬#I-@ J)$̇ %̇G .‫ܢ‬#̇ E(‫ ܬܕ‬%̇G .32*‫ ̣̇ܗܘ‬u;: J)(‫ ܘ‬11.32( 3*54̣ 1?G‫) ܐ‬,G .?2@ WG 0;E* .‫ܢ‬#I2@ ?G J): %̇G .‫ܢ‬#IG %EỌ@ 13%̇G 12.‫ܢ‬#IG 3-ĊO4 ‫ܬܗ‬#IE@‫ ܕ‬J‫ܘܪ‬0;4 .?̣4 ‫ܘܢ‬0:‫ ܐ‬3-2C*?@‫ܕܐܢ ̣ܗܘ ܕ‬ .‫ܣ‬#ER‫ ")ܡ ܐ‬Jh@#R 15‫ܢ‬#:‫ ̇ܗ‬3*5@‫ ܘܐ‬#2> 3*)*‫ ܗ‬14.‫ܘܢ‬0:‫ܐ‬ ̇ 16 3G 0*‫ ܐ‬%2@ .=EC:‫ ܕ‬%2-/U@ 3@#P jI+@ %2I*‫ܐ‬ 3G 170-G .10*h4 3-P‫ ̈ܐ‬3@ 5*0* .‫̇ܢ‬h,+@ 3MG‫ ܕ‬%P‫ ܕ̈ܐ‬.h@K:‫ܕ‬ #*‫ ܕܗܘ‬.3:̣5$‫ ܘܐ‬183C*‫ ܘܗ‬3>)* 3*‫ ܕ‬J‫ ܗܕ‬.=EC:‫ ܕ‬%@#P ‫ܚ‬0;̣@ %M-M( 19%*)-,* ‫ܗ‬54‫ ܘ‬.‫ܬܗ‬#M-U4 %CE> J54̣‫ ܕ‬1?G‫() ܐ‬ ̇ ,-+@ ‫ܥ‬#+* ‫ܢ‬5@ 21 .10+*)" 10G‫ܘ‬04 3@ 20J5XP uMG‫ ܕ‬.% ̣ %G 3*5(‫ ܐ‬24u:KG 23.32( 3--̣( ‫ ܐܢ‬%G‫ ܘ‬22:32( 3*0-@̇ ‫ ܐܢ‬%G‫ܘ‬ F(‫ܪ‬0@ %G ‫ ܐܢ‬3*̣‫ ܕ‬3G ‫ ̇ܘܝ‬.32->)*

32(#* )"̄ 3-G̈ ‫ ܗ‬Jh@#IG 3 B: 10X2(‫ || ܘ‬C: 1‫ܬ‬K-̣XL 10X2(̈‫ܘ‬ 4 B add. ?G ̈ - 2- > 5 B: ‫?ܘܢ‬ 6 C: =R‫ܕ‬ 7 C: ?ER 8 C add. 3*‫ܕ‬ 9 B: 32(‫ܐ‬ 10 B: 32-E-Mi || C: ‫ܘܢ‬0-E-̣Mi‫ܕ‬ 32-E-Mi 11 BC: 32*54 ̣ 12 B add. 1?G‫ܐ‬ 1 C add.

2 C add.

%G‫ܘ‬ ‫ܘܢ‬0:‫ ܐ‬3-CO4...0;E* 15 B: ‫ ܢ‬#:‫ܗ‬ ̣ 5@̣‫ || ܘܐ‬C: #2̣> 3*5@̇‫ ܘܐ‬Jh@#R 3-G‫ܗ‬ 13 B:

14 C om.

16 BC om. 17 B: 18 C:

0*‫ܐ‬ 32C̣*‫ ܘܗ‬32>)*

19 BC om. 20 B:

%+:54 1‫ܕܗ̣ܘ‬

21 B om.

32*0-@ 32(‫ܐ‬ 24 C: u:KG ‫ܬܘܒ‬ 22 BC: 23 BC:

174

THE HISTORY OF JOHN THE SON OF ZEBEDEE

on us and forgive us, because we have much property and transient gold and we have purchased it with these souls.” 29 Then the governor had a desire that they approach him because they were far off from the crowd and were standing alone. But when they went in order to bring them near and cause them to stand in (their) midst, the priests said,1 “We beg you, do not defile your hands with our stench.2 We will not approach further than here until the one in whose name we have believed desires it.” And it was about the third hour of that day. And the holy one responded and said to the governor, “My lord, give an order for water to go into the pool. It is right for us to baptize this assembly and to speak to them the word of life. And order that there be feast tables in the whole city, and whoever has need of food, our Lord Jesus, who satisfied thousands in the countryside, will prepare before them.” Then the governor called Menelaus his son, who came (back) to life, and said to him, “Bring ten people and let each of them go and prepare for you a hundred people from those who have received the sign of baptism and let them make feast tables and let them prepare a great banquet.” And they went and followed the governor’s order. Then Saint John stood up from the step on which he was sitting and went to

1 Lit. “say”

2 See Lev 18:30

CHAPTER FOUR: TEXTS AND TRANSLATIONS

175

J‫ܪ‬#M> %4‫ ܘܕܗ‬1K-XL %2-2"‫ ܕ‬1‫ܠ‬#U@ .3G bM$‫ ܘ‬3-E> .?G 232( 3-2̣" 10+̈;: 3-G‫ ܗ‬3@‫ ܘ‬.3G̣ 0*‫ܐ‬ ‫ܠ‬#U@ .‫ܬܗ‬#G ‫ܢ‬#45Q:‫ ܕ‬%̣2-4‫? ܨ‬G 1‫ ܗ̣ܘ‬.%̣R5P‫ ܗܘ‬3*‫ ̣ܗܘ ܕ‬29 #G‫) ܐܙ‬R .‫ ܗܘܘ‬3-C-̇" ‫ܕ*?ܘܢ‬#,G‫( ܘ‬o:) 4.NER‫ ܐ‬3@ ‫ ܗܘܘ‬3-Q-(‫ܕܪ‬ .Jh@#R 63*5@‫ ܐ‬.1̣0>lC4 ‫ܢ‬#:‫ܢ ܐ‬#C-̣Q:‫ ܘ‬5‫ܢ‬#45Q̣:‫ ܕ‬3*‫ܕ‬ 3@ .‫ܘܬܢ‬5Po4 ‫ܢ‬#I*)*̈‫ܢ ܐ‬#$#k̇‫ ܬ‬%G .‫̣ܢ‬#I2@ 732( 3-/4̇ 32( 3C-L‫̇?ܘ ܕ‬G %2-4‫ ܨ‬1‫?ܘ‬:‫ ܕ‬%@)> 8.32̣( 3-45" %G %R‫ܗܪ‬ ̇ %@#-4 0G‫ ܬ‬%̣/$̈ 11H*‫ ܐ‬10‫ ̈ܗܘ̇ܝ‬0*‫ ܘܐ‬.9?C+4 12%2>‫ ܘ‬.‫ܗܘ‬ ̣ %-@̈ 13?̇G 3-GK> ‫̈ܝ‬5@ ‫ܕ‬#QP .%R5P‫?ܘ‬G 5@̣‫ ܘܐ‬%̣+*)" =EC:‫ ܘ‬.%̣:‫ ܗ‬%+2IG ‫)ܗ‬C/:‫ ܕ‬3G 14‫ ܙ̇ܕܩ‬.10*‫ܕ‬#C/CG .102*)@ 15?̇G#I4 %̣IC̈L 3*‫ܕ ̇ܗܘ‬#QP‫ ܘ‬.%-̈( 0E@ ‫?ܘܢ‬C> %;G‫ ̈ܐ‬pṀL‫ ܕ‬16‫ܥ‬#+* ‫ܢ‬5@ .1̣‫ܬ‬5M-L ?G J5-O(‫ ܕ‬3@̇ =R‫ܘ‬ ̇ %R5P‫ ܗܘ‬J5"̣ 3*)*‫ ܗ‬.‫ܗܝ‬#@)" 3"0@ 18‫ ̣ܗܘ‬.17J̣54)4 .J̣hO> %+:‫ ܐ‬20HG 54̣‫ ܕ‬.?G 5@̣‫ ܘܐ‬%̣-(̣‫ܗ ̇ܗܘ ܕ‬54 19‫ܣ‬KE2CG 3-G‫ ܗ‬3@ 3*hMi 1K@ HG 3"0̣:‫ ܘ‬.‫?ܘ̣ܢ‬2@ 21)( =R ‫ܙܠ‬K:‫̇ܘ‬ %*0+@‫ ܘ‬.%IC̈L ‫)ܘܢ‬M/:‫ ܘ‬.1̣0*‫ܕ‬#C/@‫ ܕ‬%C$‫ ܪܘ‬3-E-Q$‫ܕ‬ .%R5P‫ ܕܗܘ‬23%:)"#P H*‫ ܐ‬22‫)̣ܘ‬M>‫ ܘ‬#̇G‫ ܘܐܙ‬.‫ܢ‬#M-̇U: %4‫ܪ‬ ̇ 1‫ ܘܐ̣ܬ‬.‫ܗ̣ܝ‬#E> 1‫ܒ ܗܘ‬0*‫ ܕ‬%i‫ ܕܪ‬3@ F" .32̣(#* 3*‫ ܕ‬%+*)" ‫ܬ‬#G 3

=U@ 3 2 - 2" 3 C: =U@ 4 BC: ‫ܣ‬#ER‫ܐ‬ 5 B add. ‫ ܢ‬#:‫ܐ‬ 6 C add. ‫?ܘܢ‬G ̇ 4 (sic) || C: 32-/4̇ 7 B: 32/ 8 BC: 32-45" 9 C: ?4 32C ̣ *‫ܕ̇ܗ‬ 10 B add. 3*‫ܕ‬

3-G‫ܗ‬ ‫ || ܘܙܕ̇ܩ‬C: 5-i marg. ̇ EI4 15 C: ? ̇ 16 C add. ‫ܗܘ‬ 17 C: J54)C4 18 C add. %2@#* 19 B: ‫ܘܣ‬KE2CG || C: ‫ܘܣ‬KE-CG 20 B add. ‫ܝ‬54 21 C add. )( 22 B: )M>‫ܘܐܙܠ ܘ‬ 23 BC: ?:)"#P

1 C:

13 B:

2 BC:

14 B:

11 C om. 12 BC:

F"‫ܘ‬

176

THE HISTORY OF JOHN THE SON OF ZEBEDEE

the priests. And grabbed the hand of their chief, whose name was Apollo, and the hand of another whose name was Dionysius,1 and he drew them near to himself and was speaking with them2 the word of God and interpreting (it) and encouraging them. Then Apollo and Dionysius the priests were saying while crying out, “Have pity on us, Son of God! And let us approach to your Father. We beseech you, if we are punished (for) our ungodliness, then let not these be punished, for we led them astray from your path. We beseech you, merciful Lord, have mercy, Lord, upon our wickedness. If your righteousness judges us, let not these be judged, for their crime, Lord, is ours.” 30 Then all the people were weeping. And when the pool was prepared, the governor gave the order and oil was brought. Then Saint John stood up and prayed and said, “Glory to you, Father and Son and Spirit of Holiness, forever, amen!” And they responded after him, “Amen!” And he said, “O Lord God almighty, let your Spirit of Holiness come and let it rest and reside over the oil and over the water, and let them be bathed and be washed from defilement, and let them receive the Spirit of Holiness from baptism.

The names of two other prominent deities worshipped in Ephesus. This could be a way of demonstrating the triumph of

1

Christianity over all the local cults. See above p. 61. 2 Manuscript D begins here.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

177

.#EP‫ ܐ‬1̣‫? ܗܘ‬C$‫?ܘܢ ܕ‬$‫*)ܗ ܕ̇ܗܘ ܪ‬K4 1)(̣‫ ܘܐ‬.Jh@#R .‫ܬܗ‬#G ‫ܢ‬#:‫ܒ ܐ‬5"̇‫ ܘ‬2.Ṇ-L#2*‫ ܕ‬1‫? ܗܘ‬C$‫ ܕ‬%:5(‫*)ܗ ܕܐ‬K4‫ܘ‬ ̇ (j:) Fi‫ܪ‬0@‫ ܘ‬.1?G‫ ܕܐ‬10E@ 4‫?ܘܢ‬C> 1‫ ܗܘ‬3=EC@‫ܘ‬ .J̣h@#R 7N-L#2*‫ ܘܕ‬#EP‫ ܐ‬3*‫ܢ ܕ‬#:‫ ̣ܗ‬.‫?ܘܢ‬G 6^ME@̇‫ ܘ‬51‫ܗ̣ܘ‬ ‫ܬ‬#G 8W2-45"‫ ܘ‬.1̣?G‫ܗ ܕܐ‬54 3-E> ‫ܣ‬#( .3-̣/"̇ )R ‫ ܗܘܘ‬3*5@‫ܐ‬ .3/̣$‫ ܪܘ‬1032( 3-/4‫ܬ‬0@ 32( ‫ ܐܢ‬.H2@ 932( 3-/4̇ .‫ܟ‬#4‫ܐ‬ ̇ 4 .H(‫ ܐܘܪ‬3@ ‫ܢ‬#:‫ ܐ‬3-/k‫ ܐ‬32(‫ ܕ‬.11‫ܢ‬#/4‫ܬ‬0: %G 3-G‫ܗ‬ 3-/ ̣ 14 13 12 .‫ܬܢ‬#+-4 => ‫ܝ‬5@ F(‫ ܐܬܪ‬.%̣2C(5@ J5@ H2@ 32( 17‫ܝ‬5@ ‫ ܗܘ‬3E*‫ ܕܕ‬.‫ܢ‬#2*‫ܬܕ‬0: %G 3-G‫ ܗ‬16.‫ܬܟ‬#:KR %2*̇‫ ܕ‬3G 15‫ܐܢ‬ ̣ ̣ ̣ .‫?ܘܢ‬2(‫ܪ‬#L )Q̣P .1̣0*‫ܕ‬#C/@ 02"‫) ܬ‬R‫ ܘ‬.1‫ ܗܘ‬%I4̇ ?ER 3*‫ ܕ‬%C> 30 WG‫ ܘ̇ܨ‬18.%̇+*)" 32(#* F" 3*)*‫ ܗ‬.%,+@ 1‫ ܘܐ̣ܬ‬%̣R5P‫ܗܘ‬ 3-CE/G 20%̣$‫ܕ‬#"‫ ܕ‬%(‫ ܘܪܘ‬19J54‫ ܘ‬%4‫ ܐ‬HG %,4#$ .5@̣‫ܘܐ‬ .%̣:0E-( 1?G‫ ܐ‬%*5@ .225@̣‫ ܘܐ‬.213-@‫ܪ̣ܗ ܐ‬04 #2>‫ ܘ‬.3-@‫ܐ‬ =>‫ ܘ‬%̣,+@ => J̇5+̣:‫ ܘ‬j-:‫ܬ‬0̣: .24%̣$‫ܕ‬#"‫ ܕ‬H(‫ ܪܘ‬231‫ܬ‬K:̇ %(‫ܢ ܪܘ‬#EMQ̇:‫ ܘ‬.1‫ܘܬ‬KCk 3@ 25‫ܢ‬#EE(0:‫̣ܢ ܘ‬#,Ọ:‫ ܘ‬.%-@̈ .10*‫ܕ‬#C/@ 3@ 26%$‫ܕ‬#"‫ܕ‬

1 C add.

3* ‫ܕ‬ ‫ܣ‬#-L#2*‫ || ܕ‬C: ‫ܣ‬#L#2*‫ܕ‬ 3 BC: =E@‫ || ܘ‬C om. 1‫ܗܘ‬

15 B:

2 B:

16 B:

4 D incip.

18 BCD:

‫?ܘܢ‬G || D add. )R 1‫ܗܘ‬ 7 B: N-L#: #*‫ || ܘܕ‬C: ‫ܣ‬#L#2*‫ || ܘܕ‬D: ‫ܣ‬#-L#2*‫ܘܕ‬ 8 BC: 3-45"̇‫ || ܘ‬D: 3G ‫ ܒ‬5" ̣̇ ‫ܘ‬ ̇ 9 BCD: 32-/4 10 BCD: 32-/4‫ܬ‬0@ 11 C add. 32@ 12 BCD: 32-/4 5 B add.

6 BD add.

13 BD om. 14 C add.

‫ܣ‬#(‫ܘ‬

‫ ܐܢ‬%G‫ܐ‬ ‫ܬ ܟ‬# 2 R

‫ܘܗܝ‬0*‫ܐ‬ 32(#* %+*)" || C om. F" ̄ $̄ 19 B: J5MG‫ ܘ‬%4KG # 20 CD: %+*)" 21 C: %C> ?ER %2̣>‫ܘ‬ 3-@‫ ܐ‬5@̣‫ܘܐ‬ 22 C add. 32(#* 23 D add. ‫ܝ‬5@ 24 C: %+*)" 25 B: ‫ܢ‬#E(‫ܬ‬0:‫ܘ‬ 26 C: %+*)" 17 BC om. || C add

178

THE HISTORY OF JOHN THE SON OF ZEBEDEE

And from now on let them call you, ‘Our Father who (is) in heaven.’ Yes, Lord, sanctify this water with your voice, which declared over the Jordan and professed our Lord Jesus with a gesture1 (saying), ‘This is my beloved Son in whom I am pleased, listen to him.’2 You who were on the Jordan are here. Indeed, I beg of you, Lord, show yourself here before this assembly who has believed in you directly, and let the peoples of the earth hear that the city of Ephesus was the first in your gospel before all cities and became a second sister to Urhāi (Edessa) of the Parthians.”3 And in that hour a fire was kindled above the oil and angels’ wings were spread over the oil.4 And the whole assembly, men, women, and children, were crying out, “Holy, holy, holy, (is the) Lord almighty, of whose praises heaven and earth are full!”5 And immediately the vision was taken away. Then the priests threw themselves on their faces and wept. And Saint John approached (them) and stood them up and they said, “We believe in the name of the Father and the Son and the Spirit of Holiness and we will never again know anything else!” And John approached, and he washed them from the soot and anointed them with oil, and he baptized them in the name of the Father and the Son and the Spirit of Holiness for the atonement of debts and for the forgiveness of sins. And Saint John said to the governor, “Command that they go and they should bring fine white bread and wine, while the whole assembly is being baptized.”6 And they went, (and) they prepared

1 Lit “with a finger”. Combined with the Pa’el of 1#( this phrase metaphorically is understood as “pointing out” something. 2 See ch. 18 above. 3 This whole statement is lacking in ms E.

4 See ch. 21 above. 5 See chs. 13 and 22 above. 6 Eucharist proceeds after baptism, similar to baptisms in Acts of Thomas. See Table 2 in Chapter 3.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

179

%-@̈ ‫ ")ܫ‬.‫ܝ‬5@ 13̇*‫ ܐ‬.%-C+4‫ܢ ܕ‬#4‫ ܐ‬H:‫ܘ‬5Q: %R‫ ܗܪ‬3@‫ܘ‬ ‫ܥ‬#+* ‫ܢ‬5CG ?*#(‫ ܘ‬.3̇:‫ܪܕ‬#* => 2b>̣‫ ̇ܗܘ ܕܙ‬.ḢEQ4 3-G‫ܗ‬ 0:‫ ܐ‬.#/C̣$ ?G 0-Mk‫? ܐ̇ܨ‬4‫ ܕ‬%M-M( ‫ܝ‬54 #:‫ ܕܗ‬.%̇/4l4 1#(̇ .‫̣ܝ‬5@ H2@ #/M4 3*̣‫ ܐ‬.3:‫ܪܕ‬#* =>‫ ̇ܗܘ ܕ‬%R‫( ̣ܗܘ ܗܪ‬s:) ̇ R‫ ܗܪ‬H+;: 4‫ ܘܐܦ‬.0*KU-+P H4 3#2C*‫ ܕܗ‬%:‫ ܗ‬%+2R ‫ ")ܡ‬.% 6102*)@ 5NOP‫ܐ‬ ‫ܬ‬5Ị4‫ ܕ‬.%̣>‫ ܕܐܪ‬%CC̈> ‫ܢ‬#/C̣+: 3*‫ܬ‬f‫ ܕܬ‬10( ‫ ܘܗ̣ܘܬ‬.1̣02*̈)@ 73*?G#R ‫ ")ܡ‬3@ .‫ܟ‬ ̣ ‫ܬ‬5MO4 ̇ 9 J‫ܪ‬#: ‫ ܗܘܬ‬%G‫ܙ‬#i0@ . 1̣0/+4 ?4‫ ܘ‬.%*‫ܬܘ‬hP‫ ܕ‬8W(‫ܘܪ‬KG 3@ =/G ‫?ܘܢ‬-̈;i 113-O*5P %̣RK̈E@‫ ܘ‬10.%,+@ 3@ =/G ̇ "‫ ܘ‬.12%,+@ u̇*)" .%̣-Ek̈‫ ܘ‬%̣+̈:‫ ܘ‬JhMi .%+2R ?ER ‫ ܗܘܘ‬3-/ .‫ܗ‬0,M̈$‫ ܬ‬%>‫ ܘܐܪ‬%-C$ 3-Ẹ@‫ ܕ‬.%̇:0E-( %*5@ ̇ u*)" .u*)" ‫?ܘ̣ܢ‬-̈P‫ ܗܘܘ >= ܐ‬3*)$̣ 3̇*‫ ܕ‬Jh@#R .131‫ܘ‬o( WE>‫ ܐܬ‬J̣),@‫ܘ‬ .143*5@‫̣ܢ ܘܐ‬#:‫ ܐ‬F-"‫ ܘܐ‬.32̣(#* %+*)" ‫ܒ‬5"̣‫ ܘ‬.3-I4̇‫ܘ‬ ‫ ܘܬܘܒ‬.16%$‫ܕ‬#"‫ ܕ‬%(‫ ܘܪܘ‬J̣54‫ ܘ‬%4‫ ܐ‬F+4 153̇2( 3-2C*?@ 3@ ‫ܢ‬#:‫ ܐ‬t-$‫ ܘܐ‬32̣(#* ‫ܒ‬5"̣‫ ܘ‬17.32( 3->)* %G 3*̣5(‫@)ܡ ܐ‬ %4‫ ܐ‬F+4 .‫ܢ‬#:‫) ܐ‬C>‫ ܘܐ‬.%̣,+@ ‫ܢ‬#:‫ ܐ‬j+@̣‫ ܘ‬.Jh(#$ .1?̈U(‫ ܕ‬%2Q4#+G‫ ܘ‬%̣4#(̈‫ ܕ‬%-L#,G .18%$‫ܕ‬#"‫ ܕ‬%(‫ ܘܪܘ‬J̣54‫ܘ‬ ̇ 20‫ܘܢ‬0-:‫ ܘ‬19.‫ܢ‬#G‫ܙ‬K:‫ܕ ܕ‬#QP .%R5P‫?ܘ‬G 32(#* %+*)" 5@‫ܘܐ‬ ̣ ̣ .22‫ܣ‬#ER‫? ܐ‬G#R )Ċ> 21)> .J5C(‫ ܘ‬%̣-$‫ ܪ‬%;-+̇ : %C,G 23#2"‫ ܐܬ‬#G‫ܘܐܙ‬

‫ܐܢ‬ b>̣‫ܕܐܙ‬ 3 C: 3C ̣ *̇‫ܕܗ‬ 4 B: ‫ܐܦ‬ 5 BC: ‫ܣ‬#OP‫ܐ‬ 6 BC: ‫ܟ‬02*)@ 7 C: 3*?ER 8 BC: ‫ܐܘܪܗܝ‬ 9 C add. ‫ܗ̇ܝ‬ ̈ 10 B: %-@ 11 C add. ‫ܗܘܘ‬ 12 C: %-̈@

% - C +G 3*5@̇‫ ܘܐ‬#2>‫ܘ‬ 15 BC: 32-2C*?@ 16 C: %+*)" 17 BC: 32->)* 18 C: %+*)" 19 B: ‫ܢ‬#G‫ܙ‬K: 20 C add. 3G 21 C: )R 22 C: ?ER ‫ܣ‬#ER‫ܐ‬ 23 B: #2"‫ܘܐܬ‬

1 B:

13 C add.

2 C:

14 C:

180

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and made everything ready. And when the whole crowd was baptized, the priests said,1 “Friends, fathers, sons: today we carry the cross of our Lord Jesus Christ. Why are the images of the daughter of Satan erected over the gates of our city? Let us go pull them down and burn them and set upon all the gates the cross of our Lord Jesus Christ.”2 Then the whole crowd was crying out, “Where should we build a church?” Then Saint John was glad and rejoicing and said to the governor, “See, my lord, where it pleases you.”3 So they chose a certain place that was fitting, and they bore the cross and went there and they fastened the cross there and (fastened) crosses on all the gates of the city. And the holy one prayed and presented the offering and let them partake of the body and blood of Christ, and there they were assembling every Sunday, and together they were breaking (bread) and partaking of the body and blood of the Giver of Life. 31 Then after these things, when the gospel was increasing at the hands of the apostles, Nero,4 the unclean, impure, and wicked king, heard everything that had happened in Ephesus. And he sent and seized all that the governor had and imprisoned him. Then he seized Saint John

1 Lit. “say”

The remains of Ephesus do, in fact, show crosses over the gates. 3 The Church of St. John was built where John’s hut resides in the narrative. There is no specification here where the church is built, but as John goes back to his hut later it must not be referring to where the basilica was later built. See above pp. 55-58. 2

Most traditions place John’s activity in Ephesus under Domitian and Trajan (e.g., Eusebius, HE 3.18; 3.20.9-3.23.4). Probably the author moves the date to Nero in order to include Peter and Paul at the end of the story. cf. ch. 3 with the mention of Nero’s archives to add verisimilitude to the timeline.

4

CHAPTER FOUR: TEXTS AND TRANSLATIONS

181

.Jh@#R 3*5@‫ ܐ‬.‫̣ܣ‬#ER‫? ܐ‬ER 1 )C ̣ > )R‫ ܘ‬.‫= @)ܡ‬R #̣M-k‫ܘ‬ ‫ܥ‬#+* ‫ܢ‬5@‫;? ܕ‬-"‫ ܙ‬%̣2@#* (‫ )ܣ‬.3-̣24̈‫ ܘ‬2 3*?4̈‫ ܘܐ‬3-(‫̈ܐ‬ .‫̇ܢ‬02*)@‫̇? ܕ‬->f‫ >= ܬ‬4‫ܡ‬K" %2CG 3 .32( 3-2-/k %,-+@ .‫ܢ‬#:‫") ܐ‬#:‫̣ܢ ܘ‬#:‫ ܐ‬6 0,̇: ‫ܙܠ‬K: .%2UL‫ܬܗ ܕ‬54‫ ܕ‬5%C̈G‫ܨ‬ ?ER .%,-+@ ‫ܥ‬#+* ‫ܢ‬5@‫;? ܕ‬-"‫ ܙ‬.%̣>f‫ ܬ‬7 =R => F-O:‫ܘ‬ %+*)" .1‫) >)ܬ‬M/:‫ ܕ‬3G ‫ ܙܕ̇ܩ‬%I*‫ ܐ‬.‫ ܗܘ̣ܘ‬3-/"̇ ‫ܣ‬#ER‫ ܐ‬83*‫ܕ‬ %I*‫̈ܝ ܐ‬5@ ‫ܝ‬o( .%R5P‫?ܘ‬G 5@̣‫ ܘܐ‬.‫ ܘܪ̇ܘܙ‬1̣‫ ̇()ܝ ܗܘ‬.32̣(#* 3*‫ܕ‬ .%̣M-G‫ ܨ‬#2/k‫ ܘ‬.J5-;$‫ ܕ‬J)( 10R‫ ܕܘ‬#Ṃi‫ ܘ‬.HG 95;$̇ ?̇ER‫ ܕ‬11%>f‫ ܘ>= ܬ‬.%M-G‫ ܨ‬3@̇‫ ܬ‬#/Ṃ"‫ ܘ‬.3@̇0G 10‫ܘܐܬܘ‬ ‫ܬܦ‬#$‫ ܘ‬.%24‫ܪ‬#" ‫ܒ‬5"̇‫ ܘ‬12%̣+*)" WG‫ ܘ̇ܨ‬.%M-̈G‫ ܨ‬1̣02*)@ ̇ 0G‫ ܘ‬.%,-+@‫ܗ ܘܕ@? ܕ‬5X;G ‫ܢ‬#:‫ܐ‬ 13 = I4 ‫ ܗܘܘ‬3- +2R 3@ ̣ ?@‫ܗ ܘܕ‬5X;G 3-P‫ܘܬ‬0+@‫ ܘ‬.‫ ܗܘ̣ܘ‬3*l"̇ J),R‫ ܘܐ‬.%M+4 )( .14 32-,@‫ܕ‬ .%̣,-̈E$ ‫̈*)ܝ‬K4 1‫ܬ‬5ML ‫ ܗܘܬ‬%-4‫) ܪ‬R .3-̣G‫ ܗ‬153*‫ܪ ܕ‬04 3@ 31 19 ‫ ܠ‬#R :18 % /-$‫ ܘܪ‬17 %;2 k‫ ܘ‬1K Ck % IE@ ‫ܘܢ‬5: 16 pC$ ̣ 22 21 20 ?G 1‫ ܗܘ‬0*‫ܠ ܕܐ‬#R =̣Q̣$ ‫)ܪ‬$‫ ܘ‬. ṆOPK4 ‫)ܫ‬i ̣ ‫@)ܡ ܕ‬ .32̣(#* %+*)QG 23‫ ܘܐ()ܗ‬.?+M(‫ ܘ‬%̣R5P‫?ܘ‬G

‫)ܘ‬C> 3*h@‫ܘ‬ 3 BC: 32-2-/k 4 C: 3-C-̇" ̇ C̈G‫( ܨ‬sic) || C: ?̇-CG‫ܨ‬ 5 B: ? ̇ 6 B: 0,:‫ܘ‬ 1 B:

2 BC:

7 B om.

8 B: ?ER 3*‫ || ܗ̣ܘ ܕ‬C: ‫ ܣ‬#ER‫ܐ‬ ?ER 3*‫ܕ‬ 9 BC: 5-;$ 10 BC: #G‫ || ܘܐܙ‬C add. ‫ܘܢ‬5k‫ܐ‬0G ̇ - >f ‫ܬ‬ 11 BC: ? 12 C add. 32(#*

=R ‫ܥ‬#+* ‫ܢ‬5@‫ܘܕ@? ܕ‬ 32-(K@̇ .%,-+@ 13 B:

14 C:

15 B om.

1‫ܗܘ‬ 1KCk‫ ܘ‬%;̇ 2k ̇ 18 C: %/-̣$‫ ܪ‬%G̣#> %IE@ ̇ J)*):‫ ܘ‬%;̣2̇k 1KC k ‫ܘ‬ ̣ 19 C: =R 20 B add. ‫ܗܘܘ‬ 21 C: ‫ܣ‬#OPK4 22 C: ‫)ܡ‬CER 23 B add. 1 ̣ ‫ܗܘ‬ 16 C add. 17 B:

182

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and cast him off into exile1 and he assaulted the city so that it might be laid to waste. Then after three days, the people who were believers from the city assembled and gave counsel to one another and said, “Let’s assemble at the church and see what each person is willing to give, and take a bribe, and take it to this wicked ruler and he will give up to us this man who turned us from error to our Lord. Then when they had taken counsel in this way, they gathered 300 pounds of gold and took ten people and they boarded a ship to go to the wicked king Nero and give the bribe and bring back the holy one. Then,2 when they came and entered Rome, in the middle of the night while the unclean Nero was sleeping, the Lord sent an angel to him, and it appeared to him burning and brandishing a sword and woke him. And when he opened his eyes and saw it he howled and said, “I beg you, what have I to do with you?” The angel said3 to him, “Return the man you have taken from Ephesus and sent into exile. But if you do not, this sword will enter into your unclean heart before the sun rises.” And the angel struck him and took away his speech. Then he was howling like a dog. And his slaves came in when they heard his howling and said to him, “What is wrong with you, Lord king?” And he made a sign and they brought him ink and parchment and he wrote, “Immediately, if it is possible, today, let John, the son of Zebedee, the Galilean,

1 There is no mention of Patmost in mss A or B. Junod and Kaestli posited that the author did not accept Revelation as canon. Other witnesses include mention

of Patmos. See Appendices for mss C and E. 2 Lewis’ Arabic picks back up here. 3 Lit. “says”

‫‪183‬‬

‫‪CHAPTER FOUR: TEXTS AND TRANSLATIONS‬‬

‫ܘ‪$‬ـ)*ـ?ܝ ܗܘ‪G 11‬ـ‪RK‬ـ‪O‬ـ‪*5‬ـ ـ‪ 2.%‬ܘ ̇‪i‬ـ‪o‬ܡ ܗܘ‪> 1‬ـ= @ـ)*ـ‪2‬ـ‪1̣0‬‬ ‫ܕ‪:‬ـ‪,‬ـ‪45‬ـ‪-‬ـ̇?‪@ .‬ـ‪4 3‬ـ‪0‬ܪ ܕ*ـ‪ 3‬ܬ‪G‬ـ‪* 10‬ـ‪@̈ #‬ـ ̣‪-‬ـ‪ .3‬ܐܬ‪R‬ـ‪2‬ـ‪+‬ـ‪ #‬ܐ‪:‬ـ‪+‬ـ ـ‪%‬‬ ‫@̈?*‪2C‬ـ‪ ?̇2@ %‬ܕ@)*‪L) .1̣02‬ـ‪ (%‬ܘ*?‪IẸ@ #4‬ـ‪)̣,G )( %‬‬ ‫̇‬ ‫ܘܐ@‪)/G u2R0: .3*5‬ܬ̣‪ .1‬ܘ̇‪2@ 1o,:‬ـ‪ %‬ܗܘ‪ 1‬ܨ‪2-4‬ـ‪=IG 4%‬‬ ‫ܐ‪0:̇ ụ:‬ܠ‪ 5.‬ܘ̇‪ .J̣)(#$ ^O:‬ܘ‪5Q̇:‬ܒ ‪:?G‬ـ‪ %‬ܬ‪i‬ـ‪ 6%‬ܪ‪/-$‬ـ̣‪.%‬‬ ‫ܘ‪#-G0:‬ܗܝ‪ 8%:?G 3G 7‬ܕܐ‪#-/k 3@ 3G W2P‬ܬ‪#G 1‬ܬ @‪5‬ܢ‪)R .‬‬ ‫̇‬ ‫ܕ*‪ 3‬ܐܬ@‪E‬ـ‪I‬ـ‪ #‬ܗ‪̣#R‬ܬ‪Ṃ i .9‬ـ‪ #‬ܕܗ‪4‬ـ ـ̇‪-G %‬ـ‪U‬ـ‪ J̣h‬ܬ‪.1K@0G‬‬ ‫ܘ‪$‬ـ‪Q‬ـ‪E‬ـ‪> #‬ـ‪O‬ـ‪i Jh‬ـ‪M‬ـ‪*̣ h‬ـ‪ 3‬ܘ‪:‬ـ‪,‬ـ‪0‬ܘ‪G 10‬ـ‪GK‬ـ;ـ ـ‪ .%‬ܕ‪:‬ـ‪K‬ܙ‪G‬ـ‪#‬ܢ ‪G‬ـ‪#‬ܬ‬ ‫‪5:‬ܘܢ‪IE@ 11‬ـ‪ %‬ܪ‪/-$‬ـ‪ .%‬ܘ‪#G0:‬ܢ ‪ J̣)(#$‬ܘ‪?-:#IP?:‬ܝ ܗܘܘ‬ ‫‪ )R .%+*)QG‬ܕ*‪ 123‬ܐܙ‪ #G‬ܘ>‪5G #E‬ܗܘ@̣‪ ?XE;4 .13%‬ܕ‪)R %-EG‬‬ ‫ܕ@ـ‪-‬ـ‪: H‬ـ‪5‬ܘܢ‪k 14‬ـ‪C‬ـ‪$ .1̣K‬ـ)ܪ @ـ‪*5‬ـ ـ‪> 15%‬ـ‪E‬ـ‪#‬ܗܝ @ـ‪E‬ـ‪RK‬ـ ـ̣‪.%‬‬ ‫ܘܐܬ(‪o‬ܝ ‪̣?G0+@ )R ?G‬ܒ ܘ‪;-L 3-/k‬ــ‪ .%‬ܘܐ>‪5-‬ܗ‪ .‬ܘ‪)R‬‬ ‫‪0̣P‬ܚ >̈‪#2-‬ܗܝ ܘ(‪ .?̣4 5‬ܐ*‪ =̣E‬ܘܐ̣@‪/4̇ .5‬ـ‪ %‬ܐ‪:‬ـ̇‪@ 16%‬ـ‪WG %‬‬ ‫ܘ‪ .HG‬ܐ̇@‪RKE@ ?G 5‬ـ‪ .%‬ܐܗ‪̇ J5Mi HP‬ܗܘ‪ 17‬ܕܕ̣‪54‬ܬ @‪3‬‬ ‫ܐ‪ 18NOP‬ܘ̣‪#ORKG 0*)$‬ܪ*ـ‪ .%‬ܘܐܢ ܕ*‪G 3‬ـ̣‪ .%‬ܗ‪:‬ـ‪;-L %‬ـ‪%‬‬ ‫‪K̇> 1KCk HME4‬ܠ‪@)> .‬ـ‪ 19%‬ܕܕ‪̇ :‬‬ ‫‪+C$ 20 j‬ـ‪ .%‬ܘ@‪ ?-,‬ܝ ‪21‬‬ ‫@‪RKE‬ـ̣‪ %‬ܘ‪0E@ ?̇EQ$‬ܗ‪ .‬ܗܘ ܕ*‪̇ 3‬‬ ‫>‪ 1#‬ܗܘ̣‪ 1‬ܐ*‪MER H‬ـ‪.%‬‬ ‫̣‬ ‫‪̣0EE* #/C‬ܗ ܘܐ@‪@ .22?G 3*5‬ـ‪HG %‬‬ ‫ܘ>‪)Ṃ̈ > #E‬ܘܗܝ ‪̣ $ )R‬‬ ‫@‪5‬ܝ @‪ .%̣IE‬ܘܪ̣@‪ o‬ܘܐ*‪ ?G #*0‬ܕ*‪#‬ܬ̣‪ 1‬ܘ‪ .%O-k5R‬ܘ‪̣0̣R‬ܒ‪.23‬‬ ‫ܕ@‪ J),‬ܐܢ @‪ 54 32(#* .243@̣#* %,I+‬ܙ‪)4‬ܝ ‪:%-E-Ei‬‬ ‫‪3‬‬

‫‪5:‬ܘܢ ‪ || D:‬ܗܘ‪K: 1‬ܪܘܢ‬ ‫̇@‪%IE‬‬ ‫ܕ*‪15 C add. 3‬‬ ‫@‪16 BC add. H2‬‬ ‫‪14 C:‬‬

‫)?( ‪17 D om.‬‬

‫ܐ‪#OP‬ܣ‬ ‫>)‪ || CD: %:‬ܘ‪%:)/4‬‬ ‫‪20 C add. ?4‬‬ ‫@‪?-,‬ܝ ‪21 B:‬‬ ‫ܘ‪]p̣C$ )R‬ܘ[ ̈‬ ‫‪)M‬ܘܗܝ ‪22 D:‬‬ ‫> ̣‬ ‫̇‬ ‫*‪0EE‬ܗ‪ [.]#G #Ẹ> .‬ܘܐ@‪?G 3*5‬‬ ‫‪18 C:‬‬ ‫‪19 B:‬‬

‫ܗ‪23 C add. %2R‬‬ ‫*‪24 C: %2@#‬‬

‫‪1 D om.‬‬

‫‪ # O R KG‬ܪ * ‪%‬‬ ‫ܐ*‪3 D add. %2I‬‬ ‫̇‬ ‫@‪ %2‬ܨ‪ %2-̣4‬ܗ̇ܘ‪4 C: 1‬‬ ‫ܕ‪0:‬ܠ ‪5 BCD:‬‬ ‫‪ %i0G‬ܗ‪ || D: %:‬ܬܐ‪6 C: %i‬‬ ‫ܘ‪7 BC: ?G0:‬‬ ‫‪̇G‬‬ ‫?ܘ ‪8 BCD:‬‬ ‫ܗ‪ || D: %2R‬ܗ‪9 C: %2R‬‬ ‫ܐܬ̇@̣‪#IE‬‬ ‫ܗܘܘ ‪10 B add.‬‬ ‫‪K:‬ܪܘܢ ‪11 CD:‬‬ ‫ܘ‪12 D: )R‬‬ ‫]‪5G‬ܘ[@‪13 D: W‬‬ ‫‪2 BC:‬‬

184

THE HISTORY OF JOHN THE SON OF ZEBEDEE

whom I took from Ephesus, pass the night in it.” And he also wrote and sent to Ephesus quickly that everyone who was imprisoned should come forth and should do as they pleased. And sailors and people clothed in armor came and took the handwritten letters of the king and boarded a ship. And they went and found John in the middle of the day kneeling and praying, and they said1 to him, “The king ordered that we escort you to the place where you were.” And they led him away and boarded the ship and sailed on the sea in peace. And they brought him as far as the gate of Ephesus and they returned to Rome.2 Then those people who had brought the bribe, when they heard that John had returned to Ephesus, they said, “We worship you, O Father and Son and Spirit of Holiness, who has done the will of those who fear you!” And they sat on a ship and brought those three hundred pounds (of gold) and went. And when they entered Ephesus and showed the gold and narrated everything that had happened, there was joy throughout the city. And they took counsel with one another and placed the gold in a certain house. Then they hired masons and they built with it two churches for the worship of our Lord Jesus Christ.3 Then Saint John went up and sat in the hut and all of the free-born people of the province of Asia assembled to him, and he was teaching and preaching about our Lord Jesus and the word

1 Lit. “say”

Lewis’ Arabic breaks here and picks up in ch. 32. 3 Again, there is mention of building churches but no indica2

tion of where. Given the author’s familiarity with Ephesus’ layout it is surprising that there is a dearth of information here.

‫‪185‬‬

‫‪CHAPTER FOUR: TEXTS AND TRANSLATIONS‬‬

‫ܐ*‪2‬ـ‪ %‬ܕܕ̇‪54‬ܬ @‪ 3‬ܐ‪#M: ?̇4 1ṆOP‬ܬ‪ .‬ܘ‪0̣R‬ܒ ܬܘܒ ܘ‪jẸ$‬‬ ‫‪OPKG‬ـ̣‪O@ 2N‬ـ‪5‬ܗ‪ .0*K4‬ܕ‪#R‬ܠ ̇@‪ (^L) 33‬ܕ(‪M‬ـ‪-‬ـ̣‪;: u‬ـ‪#‬ܩ‪.‬‬ ‫̇‬ ‫ܘܐ*‪ 4H‬ܕ̇‪/4‬ـ̣‪0: %‬ܕ‪ .54‬ܘܐܬܘ ܐ‪ Jh;G‬ܘܐ‪+:‬ـ‪ 5W+̈MG %‬ܙ*‪2‬ـ̣‪.%‬‬ ‫ܘ‪ 6W4̈0R #EQ$‬ܐ̈*)*ــ‪ %‬ܕ@‪IE‬ــ̣‪ 7.%‬ܘ‪0,:‬ܘ ܗܘܘ‪;GKG 8‬ــ‪.%‬‬ ‫ܘܐܙ‪ #G‬ܐ‪ ?XE;4 32(#-G 9#,I$‬ܕ*‪#4 10F-L )R .%̣@#‬ܪ‪%̣R‬‬ ‫‪I*KG 11H‬ــ‪%‬‬ ‫ܘ@̇‪Gl‬ــ‪ .%‬ܐ@‪IE@ .?G 3*5‬ــ‪ )Q̣P %‬ܕ‪̣ :#E4#:‬‬ ‫ܕܐ*‪ H*0‬ܗ̣ܘ*‪ .0‬ܘܕ‪54‬ܘܗ̣ܝ‪ 12‬ܘ‪0,:‬ܘ ‪ ;GKG‬ـ‪ .%‬ܘܪܕܘ ‪ C-4‬ـ‪%‬‬ ‫‪2-+4‬ـ̣‪ .%‬ܘܐ*‪#*0‬ܗ̣ܝ‪@)> 13‬ـ‪0G %‬ܪ>ـ‪ %‬ܕܐ‪ 14.NOP‬ܘܗ̣‪#IP‬‬ ‫‪5G‬ܗܘ@ــ‪ .15%‬ܐ‪+:‬ــ‪ %‬ܕ*‪ 3‬ܗ‪ 163-G‬ܕܐ*‪ #*0‬ܗܘܘ ‪)R .J̣)(#$‬‬ ‫‪$‬ـ ̣‪C‬ـ‪/‬ـ‪ #‬ܕ̣ܗ‪P‬ـ‪" H‬ـ)*ـ‪+‬ـ ـ‪G %‬ـ‪PK‬ـ‪O‬ـ̣‪ .17N‬ܐ@ـ‪*5‬ـ‪ 3‬ܗܘܘ‪L .‬ـ‪X‬ـ)*ـ‪3‬‬ ‫(‪ HG 1832‬ܐ‪4‬ـ‪ %‬ܘ‪ J54‬ܘܪܘ(ـ‪ %‬ܕ"‪#‬ܕ‪$‬ـ̣‪ .19%‬ܕ>̣‪)M‬ܬ ܨ‪2-4‬ـ‪%‬‬ ‫‪ .H-E(̈)G‬ܘ*‪;GK4 #40‬ـ‪ .%‬ܘܐ*‪ #*0‬ܗ‪ 3-G‬ܬ‪3*̣hU-G 1K@0G‬‬ ‫ܘܐܬܘ‪ .‬ܘ‪̣#OPKG #E> )R‬ܣ‪#*#( .‬ܗܝ‪)G 20‬ܗ‪4‬ـ‪ .%‬ܘܐ‪#̣->0$‬‬ ‫‪i‬ـ)ܫ‪ .‬ܘܗ̣ܘܬ (ـ)ܘܬ̣‪4 1‬ـ‪I‬ـ‪E‬ـ̇? @ـ)*ـ‪2‬ـ‪.10‬‬ ‫‪R‬ـ‪̇ #‬ܠ‪@ 21‬ـ)ܡ ܕ ̣‬ ‫ܘܐܬ@ـ‪E‬ـ‪I‬ـ‪( 22#‬ـ) ‪4‬ـ‪,‬ـ̣)‪ .‬ܘ‪L‬ـ‪C‬ـ‪#‬ܗܝ ‪G‬ـ)ܗ‪4‬ـ ـ̣‪4 %‬ـ‪M‬ـ‪-‬ـ‪( 10‬ـ)‪.‬‬ ‫ܘܐ‪5i‬ܘ‪ 23‬ܐܘ̈@‪2‬ـ ـ̣‪ .%‬ܘ‪ ?4 #2̣4‬ܬ‪ 3*f‬ܗ̈*‪EI‬ـ ـ‪)XOG %‬ܬ‪1‬‬ ‫ܕ@ـ‪5‬ܢ *ـ‪+‬ـ‪#‬ܥ @ـ‪+‬ـ‪-‬ـ‪,‬ـ ـ‪" .%‬ـ)*ـ‪+‬ـ ـ‪ %‬ܕ*ـ‪* 3‬ـ‪(#‬ـ‪2‬ـ‪L .3‬ـ‪E‬ـ‪* b‬ـ‪0‬ܒ ‪24‬‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫‪ .10EUC4‬ܘ‪ 3-+2R‬ܗܘܘ ‪#G‬ܬ̣ܗ ‪?ER‬ܘܢ ‪ JfK( W2̈4‬ܕܐ‪-L‬ـ‪%‬‬ ‫ܐܬܪ‪ .J‬ܘ̇@‪ SE‬ܗܘ‪ 1‬ܘ̇@‪5@ => 5MO‬ܢ *‪#+‬ܥ‪ 25‬ܘ@‪0E‬ܗ‬

‫‪#OPKG %@)> || C add.‬ܣ‬ ‫ܐ‪#OP‬ܣ‬ ‫‪5G‬ܘ@‪5G || D: W‬ܗܘ@‪15 C: W‬‬ ‫ܐ*‪16 D: 3-E‬‬ ‫*‪#OPKG 32(#‬ܣ ‪17 CD:‬‬ ‫‪̇L‬‬ ‫‪18 BC: 32*)X‬‬ ‫")*‪19 C: %+‬‬ ‫ܘ(‪#*#‬ܗܝ ‪20 B:‬‬ ‫‪21 C: =R‬‬ ‫ܐܬ@‪22 B: #IE‬‬ ‫ܗܘܘ ‪23 C add.‬‬ ‫‪24 C add. ?G‬‬ ‫@‪25 BC add. %,-+‬‬ ‫‪14 B:‬‬

‫ܐ‪#OP‬ܣ‬ ‫‪#OPKG‬ܣ‬ ‫ܕ‪̇ ER || D: 3@̇ =R‬‬ ‫‪3 C: 3C‬‬ ‫ܘܐ‪4 B: %@KR‬‬ ‫ܐ‪̈ -MG || D: W+-̈MG %+:‬‬ ‫‪5 BC: W+‬‬ ‫|| ܘ‪ #EQ$‬ܗܘܘ ‪̇ k‬‬ ‫‪#P#‬ܣ @‪6 C: 3‬‬ ‫‪D: 040R‬‬ ‫ܐ̈*)ܝ ̇‬ ‫@‪7 B: %IE‬‬ ‫‪1 CD:‬‬

‫‪2 CD:‬‬

‫‪8 D om.‬‬

‫ܘܐ‪#,İ $‬ܗܝ‬ ‫‪ KL‬ܡ‬ ‫‪11 BCD: H‬‬ ‫ܕ‪̣ E4#:‬‬ ‫ܘ@‪ J),‬ܕ‪54‬ܘܗܝ ‪12 D:‬‬ ‫ܘܐܬ̣ܘ ‪13 D:‬‬ ‫‪9 BC:‬‬

‫‪10 CD:‬‬

186

THE HISTORY OF JOHN THE SON OF ZEBEDEE

of Nero was settled in his place, but he did not dare again to give orders regarding the province of Asia. It was this wicked (king) who murdered Paul and Peter. 1 32 Now after a long time, when the apostles had heard all that had happened throughout the country of the Ephesians, they were amazed and said, “This matter is not so great for our Lord Jesus, but for us it is a wonder.” Then Paul was asking and inquiring among the apostles that he might hear the story of Saint John. And every day and every hour he was entreating before God that he might be deemed worthy to see him. Then, when the gospel had gone up into the world, the Spirit of Holiness willed and Matthew2 was inspired and wrote a Gospel. Then after him Mark, and after him Luke. So, they wrote and sent to Saint John that he should write also, and informed him about Paul who had entered into the number of the apostles. But the holy one did not wish to write, saying that they should not say, “He is a youth,” if Satan should sow discord in the world.3 Then when the apostles had travelled around in the countries, and they had placed the cross and it had spread4 in the four regions of the world, then Simeon Cephas stood up and took Paul with him and they came to Ephesus to John.

1 A similar statement occurs at the

end of the Teaching of the Apostles: “And Nero the Emperor slew [Paul] with the sword, and Simon Cephas, in the city of Rome.” Cureton, Ancient Syriac Documents, p. 35. 2 Lewis’ Arabic picks up here.

At this point, ms C inserts a Syriac version of the John and the Robber narrative. See above p. 27. For text and translation of this insertion, see Appendix A. 4 On this construction see PayneSmith, Compendious Syriac Dictionary, p. 332. 3

CHAPTER FOUR: TEXTS AND TRANSLATIONS

187

‫ܚ ܬܘܒ‬5‫( ܐ@ـ‬t‫ـ‬L) %‫ـ ـ‬G‫ ܘ‬.‫̇ܗ‬0‫ـ‬R‫ >ـ= ܕܘ‬20‫ـ‬2̣ ‫ ܬ"ـ‬1‫ܘ̣ܢ‬5‫ـ‬:‫ܕ‬ ‫ ̇ܗܘ‬.%̣/-$‫ ܪ‬%:‫ ܗ‬3*‫ܘܗܝ ܕ‬0*‫ ܐ‬.4J‫ ܐܬܪ‬%-L‫ܕ >= ܐ‬#Q;:‫ܕ‬ 5 .‫ܣ‬5U;G‫ܣ ܘ‬#G#;G =U"‫ܕ‬ ̣ =R 7%,̈-E$ #/̣C$ )R :1K-XL J5i#: 63*‫ܪ ܕ‬04 3@ 32 .9 3*5@‫ ܗܘ̣ܘ ܘܐ‬3*‫ ܬܗܪ‬.%̣-OP‫ ܕ̈ܐ‬J‫ ܐܬܪ‬8 ?G#I4 1‫ܕܗ̣ܘ‬

3

.1?-@‫ ܬ‬3*̣‫ ̣ܗܘ ܕ‬3G .10‫ܥ‬#+* ‫ܢ‬5CG %4‫ ܪ‬%G 1̣‫ܬ‬#4‫ ܨ‬J‫ܗܕ‬ ̇ ,̈-E$ => ^Q/@̇‫ ܘ‬1̣‫ܠ ܗܘ‬K+@̇ .3*̣‫ܣ ܕ‬#G#P 11 pC+:‫ ܕ‬.% ̣ ̇ 1‫ ܗܘ‬S+R0@ .13p̣+ER‫ܡ ܘ‬#* =R‫ ܘ‬12 .32(#* %+*)"‫? ܕ‬45$ 1‫ܬ‬5ML ?̇G 0,̣:‫ ܕ‬3*‫) ܕ‬R .‫ܗܝ‬#*o,:‫ ܕ‬141‫ܘ‬0+:‫ ܕ‬.1̣?G‫")ܡ ܐ‬ ‫̣ܝ‬0@ p*‫ ܘܐܬܬܙ‬.15%$‫ܕ‬#"‫ ܕ‬%(‫ܘ‬5G %2-4‫ ܨ‬1‫ ܗ̣ܘ‬.%̣CE/4 .%"#G ‫ܪ̣ܗ‬04‫ ܘ‬.‫ܣ‬#"5@ ‫ܪ̣ܗ‬04‫ ܘ‬.‫ܢ‬#-EX:‫ ܐܘ‬16‫ܒ‬0R‫ܘܐ‬ .‫ ̣ܗܘ‬17‫ܘ̣ܒ ܐܦ‬0I:‫ ܕ‬32(#* %+*)QG ?G #,Ẹ$‫ ܗܘ̣ܘ ܘ‬#40R‫ܘ‬ 3*‫ ̣ܗܘ ܕ‬.%,̈-E$‫ ܕ‬%2-2C4 =>‫ܣ ܕ‬#G#P => ‫ܗܝ‬#>‫ܘܐܘܕ‬ 3*5@‫ ܐ‬19 ‫ ܗܘ̣ܘ‬%G‫ ܕ‬5̣@̣‫) ܐ‬R 18.‫ܒ‬0I:‫ ܕ‬%4̣‫ ܨ‬%G %̣+*)" )R .21%CE/4 %-$#Ẋ$ %2UL %@̇‫ ܐܢ ̣ܗܘ ܕܪ‬20 .‫ ܗ̇ܘ‬%-Ek‫ܕ‬ J)(‫ ܘܐ‬:%M-G‫ ܨ‬#/Ṃ"‫ ܘ‬:1‫ܘܬ‬f‫ܬ‬K4 %,̈-E$ #R5R‫ ܐ̣ܬ‬3*‫ܕ‬ ‫ܢ‬#/C$ F" 3*)*‫ ܗ‬.1̣0*54‫ ܕ‬2310-̈2P p4fK4 22%C: .32(#* )*‫ ܨ‬24NOPKG ‫ ܘܐܬܘ‬.‫̣ܣ‬#G#;G ?C> 54̣‫ ܘܕ‬.%̣PKR

‫ܪܘܢ‬K:‫ܕ‬ ‫ܗܘܬ‬ 3 B: ‫ܚ‬5@‫ || ܬܘܒ ܐ‬C: ‫ܚ‬5@‫ܐ‬ ‫ܕ ܬܘܒ‬#Q̣;:‫ ܕ‬1‫ܗܘ‬ 4 C add. ‫@)ܡ‬

%+*)" 32(#*‫ܕ‬ %/+̇ER‫ ܘ‬%@#* =R‫ܘ‬ 14 C add. ‫ܘܐܦ‬ 15 C: %+*)" 16 C: ‫ܒ‬0 ̣ R‫ܘ‬ 17 B add. ‫ || ܘܐܦ‬C: ‫ ܐܦ‬1‫ܗ ܘ‬ 18 B: ‫ܘܒ‬0 I:‫ܕ‬ 19 B: 1‫ܗܘ‬ 20 B add. 3*‫ܕ‬

1 C:

12 B:

2 B add.

13 C:

5 C add., vid. Appendix A

‫ܪ‬04 3@ 3*‫ܬܘܒ ܕ‬ %+*̈)" 8 C: ?EI4 1‫)ܡ ܕܗܘ‬CER 9 C add. ‫ܗܘܘ‬ 10 C add. %,-+@ 11 B: pC+:‫ ܕ‬H*‫ || ܐ‬C add. 1‫ܗܘ‬ 6 C:

7 C add.

21 C add., vid Appendix A

%@#: )(̣‫ܘܐ‬ 3-2;/4fK4 24 C: ‫ܣ‬#OPKG 22 BC: 23 C:

188

THE HISTORY OF JOHN THE SON OF ZEBEDEE

And they rejoiced with great joy and were preaching about our Lord Jesus unhindered. And they went up to the holy one and they found him praying. And they greeted one another and rejoiced with great joy. And they narrated to one another all that our Lord Jesus had done, and they appointed believing people as priests. Now, Peter and Paul came in to Ephesus on a Monday, and for five days they were persuading (John), while rejoicing, to write a Gospel, but he was unwilling, saying to them, “When the Spirit of Holiness wills it, I will write.” Then on Sunday at night, at the time when our Lord rose up from the grave, the apostles slumbered and slept, and at that glorious time of the resurrection, the Spirit of Holiness came down and the whole place where they were dwelling was burning and those people who were awake woke up their fellows and they were amazed. So John took parchment and wrote his own Gospel in one hour and he gave it to Paul and Peter. And when the sun rose they went down to the house of prayer and read it before the whole city, and they prayed, and they partook

CHAPTER FOUR: TEXTS AND TRANSLATIONS

189

%G‫ ܕ‬1‫̣ܥ‬#+* ‫ܢ‬5@ => ‫ ܗܘܘ‬3*‫ܙ‬5I@‫ ܘ‬.104‫ ܪ‬1̣‫ ()ܘܬ‬#̇*)(‫ܘ‬ .%Gl@̇ )R ‫ܗ̣ܝ‬#,̣I$‫ ܘܐ‬3 .%̣+*)" ()L) ‫ܬ‬#G 2 #QEL‫ ܘ‬.3-ER #->0$‫ ܘܐ‬.104‫ ܪ‬1̣‫ ()ܘܬ‬#*)(‫ ܘ‬.),G )( %CE$ 4 #4?*‫ܘ‬ %+:‫ ܐ‬%:?̈R #C-"‫ ܘܐ‬.7‫ܥ‬#+* ‫ܢ‬5@ )Ṃ>‫ ܕ‬6 ‫ܠ‬#R 5 ),G )( 3*f04 8‫̣ܣ‬#G#P‫ܘܣ ܘ‬5UP NOPKG 3*‫ ܕ‬#E> .%2C*̈?@ )R 10?G 9 3-O-;@ ‫ ܗ̣ܘܘ‬%+C( 10@̈#*‫ ܘ‬.%M+4 ̇ ‫) ܐ‬R .1‫ ܗܘ‬%4̇‫ ܨ‬%G‫ ܘ‬12 ‫ܢ‬#-EX:‫ ܐܘ‬11 ‫ܒ‬0I:)2*)(̇ 13 5@ ̣ ̇ 15 14 ‫ܒ‬0R %̣$‫ܕ‬#"‫ ܕ‬%(‫ܘ‬5G %2-4‫? ܨ‬G 1‫ ܕܗ̣ܘ‬%@‫ ܕ‬.‫?ܘ̣ܢ‬G ‫ܢ‬5@ 16?4 F"‫ ̇ܗܘ ܕ‬%:)/4 .%̣-EE4 3*‫ ܕ‬%M+4 ),4 .%:‫ܐ‬ %,-M$ 18%:)> ‫̇?ܘ‬4 ?4‫ ܘ‬.#I@‫ ܘܕ‬17#̣C: %,̈-E$ .J̣5M" 3@ ?ER 1̣‫ܙܠ ܗܘ‬#i0@‫ ܘ‬.20%$‫ܕ‬#"‫ ܕ‬%(‫ ܪܘ‬0,̣: .191̣0C-̣"‫ܕ‬ ‫ ܗܘ̣ܘ‬3*5->‫ ܕ‬3-E*‫ ܐ‬%+:‫ ܘܐ‬.21 ‫ ܗܘܘ‬3*5$̣ ?4‫ ܕ‬J‫ܐܬܪ‬ 23 32(#* ‫= ܗܘ‬Q$ ‫ ܘ‬.‫ ܗܘܘ‬3* 5*‫ ܘܬܗ‬.‫*?ܘܢ‬h M,G 22 ‫ܘ‬5->‫ܐ‬ ̣ ̣ 24 ?4?*‫ ܘ‬. 10/$ J),4 ?̣E*‫ܢ ܕ‬#-EX:‫̣ܒ ܐܘ‬0R‫ ܘ‬.%̣O-k5R .1̣‫ܬ‬#G‫ ܨ‬0-MG 26 0,̣: .%̣+C$ j̣:‫) ܕ‬R‫ ܘ‬25 .‫ܘܣ‬5U;G‫ܣ ܘ‬#G#;G 28 ‫ ܗܘܘ‬#P‫ܘܬ‬0$‫ ܘ ܐ‬#-G ‫ܨ‬ ̣ ̇ ‫ ܘ‬.102*)@ 27?̇ER ‫ܐܘܗ̣ܝ ")ܡ‬5"‫ܘ‬

%,-+@ ‫ܗܘܘ‬ 3 BC add. 32(#* 4 B: ‫ܘ*? ܒ‬ ̈ 5 D: J‫)ܕ‬,G 6 CD: ‫)ܡ‬CER 7 CD add. %,-+@ #C-̣"‫ ܘܬܘܒ ܕܐ‬.‫ ̣ ̈*)*?ܘܢ‬K4 8 CD: ‫ܣ‬#G#P ‫ܣ‬#OPKG ‫ܘܣ‬5UP‫ || ܘ‬D ‫ܣ‬#OPKG ?G 9 B: ‫ ܗܘܘ‬3-O-;@ 10 D add. 32(#-G 11 BCD: ‫ܘܒ‬0I:‫ || ܕ‬C add. 1‫ܘܐܦ ܗܘ‬ 12 C add. ?E*‫ܕ‬ 13 C add. 1‫ܗܘ‬

3*‫ || ܕ‬D om. %+*)" 16 D om. ̈ -E$ #C: 17 B: %, 18 C: %:)/4 19 C: ‫ܗ‬0C-̣"‫ || ܕ‬D om. 10C-"‫ܕ‬...%,-̈E$ 20 C: %+*)" 21 D: ‫ ܗܘܘ‬3-+-̣2R 22 B: 5->‫ܐ‬ 23 C: 32(#* %+*)" 24 C: J)( 10/ ̣ +4 25 BCD: ‫ܣ‬#G#;G‫ܘܣ ܘ‬5U;G 26 BD: ‫ܘ‬0,:

1 B add.

14 C:

2 C add.

15 C:

27 B om. 28 D om.

190

THE HISTORY OF JOHN THE SON OF ZEBEDEE

of the body and blood of our Lord Jesus. And they went to the holy one and stayed with him for thirty days. And then they came to Jerusalem to James,1 the brother of our Lord, and from there they went to Antioch. But the holy one sat down in the hut summer and winter until he was one hundred and twenty years old, and there his Lord buried him in (that) place, just like Moses was buried on Mt. Nebo. Everyone who believes and confirms the signs which our Lord performed by the hands of the apostles will find mercy on the day of judgment. Everything is easy for the Spirit of Holiness, who is in the Father and in the Son. Let the children of the church, undivided, offer up praise (and not be curious)2 to the Father and the Son and the Spirit of Holiness forever, Amen. The doctrine3 of John, son of Zebedee, who reclined on the breast of our Lord Jesus at the supper, (and) who instructed and taught and baptized in the city of Ephesus, is ended.

1 Lit. “Jacob”

This phrase is offered as an example by Payne-Smith, Compendious Syriac Dictionary, p. 424. Wright has “without investigation.” 2

3 A curious change from the title, which calls it the “history” of John. Manuscript C makes the ending consistent with the title.

CHAPTER FOUR: TEXTS AND TRANSLATIONS

191

#*#"‫ ܘ‬.2%̣+*)" ‫ܬ‬#G ‫ ܘܐ̣ܬܘ‬.1‫ܥ‬#+* ‫ܢ‬5@‫ܗ ܘܕ@? ܕ‬5X;4 ‫ܒ‬#Q/* ‫ܬ‬#G 4FE$‫ܘܪ‬KG ‫ ܐܬܘ‬3 3R‫ ܘ‬.3*0G‫ ܬ‬1̣0@̈#* ‫ܬ̇ܗ‬#G 7 ‫ ܗܘ‬3*‫ܒ ܕ‬0* .6 WR#-U:KG ‫ ܐܬܘ‬3@ ‫ ܬ‬3@‫ ܘ‬5 .‫ܢ‬5@ ‫ܗܝ ܕ‬#(‫ܐ‬ ̣ ̣ 54 1‫ ܕܗ̣ܘ‬%@)> (?L) .1‫ܘ‬0L‫ ܘ‬%̣U-" .1̣0EUC4 8%+*)" .10R‫)ܘ‬4 ?̇4 ‫ܗ‬5@ 9 ?-;> 3@̇‫ ܘܬ‬.3-2̈$ 3*hO>‫ ܘ‬1K@ 3C*?̇@‫ ܕ‬3*‫ ܕ‬11 ‫ܠ‬#R .#Ṃ:‫ ܕ‬J‫ܪ‬#U4 %$#@ 10W;>‫ ܕܐܬ‬H*‫ܐ‬ 14 32(0@ .%, ̣ ̈ -E$ 13‫*)ܝ‬K̈4 ‫ܢ‬5@ )Ṃ>‫ ܕ‬121‫ܬ̈ܘܬ‬KG :5+@‫ܘ‬ ̣ %4K4 ‫ܘܗܝ‬0*‫ ̇ܗܘ ܕܐ‬:15%$‫ܕ‬#"‫ ܕ‬3*‫ ܕ‬%(‫ ܪܘ‬.%2̣*‫ܡ ܕ‬#-4 .%̣XG#P %G‫ ܕ‬1‫ ܕ>)ܬ‬3*‫̇? ܕ‬-2̈4 .?G b-+P ‫)ܡ‬CER .J̣5M4‫ܘ‬ %(‫ܘ‬5G‫ ܘ‬J5MG‫ ܘ‬%4KG :3-MQ/@̇ %G )R 16%,4#$ ‫ܢ‬#QO: .3-@‫ ܐ‬18 3-CE/G 17%̇$‫ܕ‬#"‫ܕ‬ ?*)( => %2̣i‫ ̇ܗܘ ܕ‬.‫)ܝ‬4‫ ܙ‬54 20 32(#*‫ ܕ‬191‫ܬ‬#2;E@ 0C̣E$ )C>‫ ܘܐ‬22SG‫) ܘܐ‬CG‫ ܕܬ‬21 .10-C+,4 ‫ܥ‬#+* ‫ܢ‬5@‫ܕ‬ ‫܀܀‬23102*)@ NOPK4

%,-+@ 3 2 (# * 3 C add. 3R ‫ܪ‬04 3@ 4 C: F-E$‫ܘܪ‬KG 1 C add. 2 C:

5 B om.

%-R#-U:KG || D: ‫ܟ‬#-U:KG 7 D: 3*‫ ܕ‬1‫ ܗܘ‬et om. ‫ܗܘ‬ ̣ 6 C:

8 C add. 32(#*

9 BD: ?-;(‫ ܘ‬W;> || C: ̇ ‫ܐܬ‬ ?-;(̣ ̇ ‫ ܘ‬W;̣> ̇ 10 D: W; ̣ (‫ܕܐܬ‬ 11 CD: =R 12 C: 1‫ܬ̈ܘܬ‬K4 13 D: )-4 14 C: 32( ̣ 0@‫ ܘ‬%-(

%+*)" 10(#M$‫ܬ‬ 17 CD: %+*)" 18 C: 3-CE> FE/G || D: %$‫ܗ‬ 3-CE> FE/G‫ ܘ‬34oEI4‫ܘ‬ 3-@‫ ܘܐ‬3-@‫ܐ‬ 19 B ‫ܬܗ‬#2;E@ || C: 10-/$‫ܬ‬ 20 D: 32(#* =>‫ܕ‬ ̇ || 21 BCD om. 10-C+,4...‫ܗܘ‬ D om. ‫)ܝ‬4‫ ܙ‬54 add. %UO-EX:‫ܐܘ‬ 22 B: )CG‫ ܘܬ‬SG‫ || ܕܐ‬C om. SG‫ || ܐ‬D: ‫)ܗ‬CG‫ ܘ>= ܬܘ‬et om. )C>‫ܘܐ‬ 23 C: ‫ܣ‬#OPKG || D: :‫ܣ‬#OP‫ܕܐ‬ %4#,4 #G‫ܨ‬ 15 CD: 16 D:

APPENDIX A ADDITIONS TO MS C The main additions to ms C come from a story about John and a young man who begins as a convert of John’s and is entrusted to an episcopos appointed by John. The young man, however, is corrupted and turns to a life of crime, becoming the leader of a gang of robbers. Eusebius tells the story in Hist. Eccl. 3.23.6-11. Eusebius took the story from Clement of Alexandria’s Quis dives salvetur and it has survived in several places and forms, including in the Virtutes Iohannis, in book five of Pseudo-Abdia’s Virtutes apostolorum.1 The inclusion of the story is interesting here because it connects a story from Eusebius to the History of John, which this scribe also attributed to Eusebius. The scribe of ms C has broken up the opening portion from the main body of the robber narrative in order to make it fit into the narrative of the History of John. The story of John and the Robber appears in several forms in Syriac. Mostly, it is included in witnesses of Eusebius’ Ecclesiastical History,2 but, interestingly, the story also appears to have circulated independently. In fact, book 3 of the History circulated independently from the whole as well. Probably the earliest witness to John and 1 cf. R. Brannan, “John and the Robber,” in New Testament Apocrypha: More Non-Canonical Scriptures, vol 1, pp. 362-370. Brannan does not include Syriac witnesses, which would include BnF 236 as well as the manuscripts being transcribed and edited by Alain Desreumaux. On the Virtutes Iohannis, see Junod and Kaestli, Acta Iohannis. 2 See William Wright and Norman McLean, The Ecclesiastical History of Eusebius in Syriac.

193

194

THE HISTORY OF JOHN THE SON OF ZEBEDEE

the Robber as an independent narrative in Syriac is Sinai Syr. 26, an incomplete sixth-century manuscript. The rest of the text is among the Syriac fragments in the Ambrosianus Library in Milan.3 The witnesses to Syriac John and the Robber include: • Sinai Syr. 26 + Milan (6th cent) • BnF Syr. 236 (12th cent) • Eusebius mss: o A: St. Petersburg (dated 462) o B: BL Add. 14,639 (Vellum, 9.75 x 6.75, 130 fols., 2 cols., 6th cent., bk 3 begins on fol. 40v) o E: BL Add. 14,650 contains all of 3.23 (Vellum, 10.5 x 6.75 in, 235 fols., 2 cols., 6th/7th cent: fol. 71r-72v). This manuscript also contains the death of John and Philip beginning on fol. 72v (see Eusebius, HE 3.31) Catalog: Wright, vol 3, pp.1103-1107. o F: BL Add. 14,641 contains all of 3.23 (Vellum, 115/8 x 9 in, 171 fols., 2 cols., 6th cent. (though some folios according to Wright come from 10th or 11th cent. hand): fols. 144r-145v). This ms also contains Acts of Thekla, Martyrdom of Peter, Martyrdom of Polycarp, The Seven Sleepers of Ephesus and John and the Robber is followed by the death of John. More work on comparing these versions of the narrative is currently in progress. What is clear from the list of witnesses is that 1) Eusebius was translated into Syriac at a very early date and that 2) book three was especially popular—no doubt in part because it included stories about the acts and whereabouts of the Apostles. The inclusion of the John and the Robber story into the History of John testifies to the desire on the part of the scribe to affirm the connection to Eusebius as author. At the very least, this suggests that some scribes took the attributed authorship seriously and sought to proJ.-B. Chabot, “Inventaire des fragments de mss. syriaques,” no. 50 (pp. 4849). See the updated catalog by Paul Géhin, “Manuscrits sinaïtiques disperses II,” pp. 18-19. On the literary activity at Sinai in general, see Sebastian P. Brock, “Syriac on Sinai”, pp. 103-117.

3

APPENDIX A

195

vide the History of John with the authority and legitimacy afforded to one of the great church historians.

196

THE HISTORY OF JOHN THE SON OF ZEBEDEE

John’s Return from Patmos (BnF syr. 236, fol. 141v)

Then Saint John the Evangelist, after he returned from the island of Patmos and came to Ephesus and the tyrant had died, remained there for some time. And they were coming to him and persuading him to come with them to the countries surrounding Ephesus. So, he went (and) while traveling around the country of Asia there was some place he came to where he could appoint bishops, and some (place) where churches were built, and some (place) where he set (his) hand on someone from the ranks of the church from those whom the Holy Spirit had made known to him about them.1 John and the Robber (BnF syr. 236, fols. 142r-144)

But he did not write (his Gospel) at that time.2 And after this, Saint John came to a certain city which was some short distance from Ephesus (there are other sources that also tell the name of the city). And having gratified the brothers in everything, and with these all (other) things, he saw a young man who was strong in his body, handsome in his appearance, and fervent in his spirit, he looked at the bishop whom he had appointed there and said to him, “I am entrusting this one to you with great diligence in the sight of the Church and Christ, who witness these things.” And (the bishop) received (the charge) and emphatically consented and was speaking again the same things with him while testifying on behalf of that youth. And after this (John) went to Ephesus and the bishop guided the youth who had been entrusted to him, and he protected him and raised him and held him fast and cherished him, and later he baptized him. But after this, he neglected (his) great diligence and (his) watch, since he had set the perfect watch over him, the seal of the Lord.

1 The Scribe has redacted the story from Eusebius to fit the narrative sequence of the History of John. This introduction is inserted at the end of ch. 31 (see above p. 186). The narrative of the History of John then continues with Peter and Paul visiting John and asking him to write his Gospel. 2 An editorial gloss redacting this story into the History of John (see above p. 186).

APPENDIX A

197

John’s Return from Patmos (BnF syr. 236, fol. 141v)

=" ‫;ܝ‬: /. ;:̣‫ ܐ‬.J:=+* #̄D‫ ܼܿܐ‬J7*̇ JAܵ1 ./. ;:̣‫ܐ‬ ̈ :ܵ (`:ܵ /.f^ܿ ‫ ܘ‬.i. ‫ ܿܗܘ‬#̇D‫ ܼܿܐ‬J*‫ ܕ̇ܨ‬JAܵ1 .J:=+ܵ* 5+7 ̣ ܼ ̣ ܼ ܵ ̈ ܿ JA+_ ‫;ܒ‬Vܼ: -1‫ ܘ‬.‫̣=̣ܬܗ‬4:‫ *`ܘ‬/AM rF̣X‫ ܼܿܘ‬./F?̇^ܼܿ‫ܘ‬ ܿ ̇ Y;o ܼ ‫] ܐ‬Ṿ6 -1‫ ܘ‬.5+̣:̈=" 5+7*‫ ܼܿܐܪ‬/. (‫ ܘܗܸܘ‬.J4̣*ܵܵ ‫ ܕ‬Y‫=ܪ‬E ̣ D‫ܕ‬ ̄ "ܼܿ ‫ ܘ‬ZFܸỤ:‫ ܼܿܘ‬/:=+̇* J:="‫ܕ‬ J4Ṃ 5"-"‫ ̇ܗ‬.J4k̈HA. /*̇/ ‫ܐܕܥ‬ ܸ ‫ ܕ‬#̣"̣‫ ̄ܗ ܼܿܘ‬J*ܸ‫ ̇ܨ‬.54>=" J4*ܼܿ=̣I. q:̣‫ܘܣ ܘܐ‬-D=V_ ̄ (n>̇‫] ܕ‬I: .(̣#:̈=" 5+.‫;ܟ ܕ̇ܗ‬o R. JDܵ‫ܐ‬ ‫= ܼܿܐ‬k̇"‫ܕܼܿܐ‬ ̣ ̇ ܿ ‫ ܵܐܘ‬.J6=̣?̣. .‫;ܟ‬o ̣ ‫ ܼܿܐ‬5: ̇ R. #4*̣‫ ܙ‬J.‫ ܘ‬.#D‫ ܐ‬J+FT;Mܼ‫ܕ‬ ̄ ̇ ̇ ;İD JD‫ܐ‬ ܸ .‫;ܟ‬o ̣ ‫; ܼܿܐ‬IA ̤ . #D‫ܥ ܼܿܐ‬-"ܵ J. ‫ ܐܢ‬J6‫ ܗ‬.JD‫_`ܘ‬ ̇ ܵ ̄ ‫ ̇>`ܣ‬.‫ ܨ ܿܐܕܝ‬/. JDܵ‫ܐ‬ ̄ #D‫ ܐ‬Y;?o ̣ ‫ ܕ‬.R+FM ;+o JD‫ܐ‬ ܸ ܼ 54>=" JP"-^ J4̣M .J1̇‫ ܗܪ‬R. #̣"̣‫ ܐ‬JH4o ܸ =.‫ ܘ‬.J+4H1̣‫ܼܿܐ‬ ܿ ܵ ܵ ‫ ܘܐܦ‬.J:`_ܸ‫ ܘ‬J*̣‫ ܼܕܗ‬J4^‫ܐ‬ ܸ J̇ .‫ ܕ‬.‫;ܝ‬:̇ iDܿ -ܼܿ VXܿ ܼ ./. ;:̣‫ܘܐ‬ ܵ ̄ (f: J.‫ ܘ‬.5+̈D‫=ܬ‬1 5"‫ ܬܪܬ‬J.‫ ܘ‬.JPOܵD J. ]M ;?̇M‫ܐ‬ ܸ ‫ ܕ‬JD‫ܐ‬ ܸ ̱ ̣ ܸ ܼ #̣"̣‫ ܐ‬.‫̇ܘܣ‬-D=̇V_ /. ;:̇‫ ܐ‬.iFM no ܹ ‫ ܘܐܢ‬./D-ܵ^=̣X ܹ ‫ ܪ‬.;?̇M‫ܐ‬ ܿ ܿ ‫ ܕ‬16 i4: J_[..]‫ ܬ‬J. R. (‫ ܙܕܩ ̄ܗܘ‬.Y;: R. .R"#ܼ"̣‫ ܐ‬Y-?̣M ܹ ̣ ܼ ̇ ܵ ̄ ]>‫̇ܕ‬ #?̣4o ̣ ‫ ܕ‬i. ;A ̣ Dܹ‫ ܘ‬.‫;ܟ‬: (‫`̣ܬ‬Dܹ JA.‫; ܕܕ‬+o JD‫ܐ‬ ܿ . .Y[=_`ܼܿ. i4Ȧ̱FPDܼܿ ‫ ܘ‬iD;HOܼܿD .J+P^̇ ‫ ̄ܗ̣ܘ‬Y;?̣o ‫ ܘܐܢ‬.‫ܝ‬-?̣7 ܼ ̈ ܿ ̇ .‫;ܗ‬:-7F*ܸ Y-?M ]?̇^ܼܿ‫ܐ‬ ‫ܕ‬ . J P 4 + 4 * ] M Y ; + U 6 J . Y ‫ܕ‬ ‫ܗ‬ ‫ܘ‬ ܸ ̣ ܼ ̇ ܿ ܿ ;* ]>ܼ‫ ܸܬܕ‬J. .Y;4*ܼ .‫ܘܣ‬-D=VH. ;:̣‫ ܘܐ‬54>=" JP"-^ J4̣M (‫ܐ̣ܬ‬ ܸ ‫ ܕ‬iD-V̇Xܿ ܼ ‫ ܘ‬i. [170r] ;:̣‫ ̄ܗ̣ܘ ܐ‬iF"̣‫;ܝ ܕ‬:‫] ܕ‬I: .Y[`>ܸ ܿ ‫ ܕ‬i. ‫]]ܝ[ܬ‬o J. J4:̇ ]I: .;:̇‫ܘܣ ܐ‬-D=V_̇ .‫ܵ=ܬܟ‬. Y-?̣M ܼ ̣ ̣ ̣ ܿ .R"#ܼ"̣‫ܐ‬ ̇ J*‫] ܕ̇ܨ‬1‫ ܘ‬.‫ ̄ܗܘ‬J+AP* ‫;ܝ‬: .;:̇‫ ܐ‬54>=" JP"-^ [7] .-?ܸM ̣ ̣ J: ]1 ]M ‫ ̄ܗ̣ܘ‬Y;:‫ ܘ‬.5+D‫ܐ‬ ܸ :‫̄ܘ‬-̈"̣‫ ܐ‬-?̣ܵM (̣#"p* 5"/F1‫ܘ‬ /A.f* ‫`̣*=ܢ ܐܕܡ‬. Y;*̣ ‫ ܘܗ̤ܘ‬.JM‫ ܘܐܦ *`ܪ‬J+AP*‫ܕ‬ /̇k̇F: ./AHO* J4I_ ‫=ܗܝ‬FM ROܸo -1‫ ܘ‬.‫̣=̣ܬܗ‬:-*ܼܿ‫ܘ‬ ̇ i4+M‫ ܬܘ ̇ܕ‬J.‫| ܘ‬ i4M‫ ܬܘܕ‬R. (‫ ܗܘ‬J.‫ܘ‬ 16 vid. mss ABC:

214

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Eve and she sinned and caused Adam to sin. And she transgressed his commandment and they went forth from Paradise which was full of blessing. Then the good Lord made them exiles because they did not ke[e]p his command and they spread throughout this world of thorns and they were fruitful and filled the earth. And when Satan saw that Adam and Eve received parenthood, he went and led their offspring astray. And they abandoned their creator and worshiped graven idols and sacrificed to demons who were not gods. But God was patient with them until the time of Noah and he made Noah a herald to them, by means of building the ark three hundred years. But they did not turn, so he sent flood waters and they washed away the earth and destroyed all of them. But Noah remained and the world was restored through him. And again, humans spread ungodliness and lawlessness but their creator had pity on them and sent the prophets to preach his truth. But they chose not to hear them; rather, some they beat and some they stoned, and some they crucified. [8] But in this latter time, he had one beloved Son, and while he was still with him, he sent him to us, and he descended and dwelled in the womb of the Virgin Mary while not removed from his sire.17 And he was born of the Virgin, while preserving her virginity, and went about in bodily form in the world. And he followed the whole Law and was without sin and rose in stature full of thirty years. And he chose [170v] twelve apostles (and) disciples as well as seventy-two (others). And he healed (with) great powers, turned water to wine, and satisfying four thousand men, beside women and children, from five barley loaves and they ate and were satisfied and there were leftovers, which they carried from him to their homes. And afterward, he healed (with) great powers, opening blind eyes and causing the deaf to hear and cleansing lepers and raising the dead. The Jewish people hated him and detested his good works. Just as they had rejected his father, after he brought them forth from the land of Egypt, and they made a calf at Horeb and worshiped a molten image, so also now they gave up his Son to Pilate, the governor, who scourged him and stripped him of his outer garments. And they mocked him and spat in his face and wove a crown of 17 This sounds more explicitly

Miaphysite compared to the earlier versions. Christ is

considered both in the womb and, simultaneously, with God.

APPENDIX B

215

.JD-^=̣X ]M ‫?;ܸܬ‬M‫ ܘ‬.‫`̇ܕܡ‬. ‫ܗ‬#̣+ܵI>‫ ܘܼܿܐ‬#ܸI>‫ ܼܿܘ‬.(=Oܵ. -?̣M .J?̣Tܵ Y;: 5"‫ ̣ܗ̣ܘ ܕ‬.J*ܼܿ=ܼܿ T JFܸ:‫ ܼ ܿܕ‬JH"‫;ܕ‬X 5:̣ =VỤD‫ܘ‬ JM‫= *`ܪ‬OF̣X‫ ܘ‬./D-^=̣X ‫[ܘ‬...];ID J.‫] ܕ‬M .Y-"̣pT ‫=ܢ‬D‫̣ܐ‬ =F?̇^ܼܿ‫ ܕ‬J4I_ (ṇ> -1‫ ܘ‬.JM‫`ܪ‬. =F:ܼܿ‫;ܘ ܼܿܘ‬Xܿ ܼ ‫ ܼܿܘ‬.J*̈=̣1̣‫ ܕ‬Y‫̇ܗܕ‬ =V?̣6‫ܘܢ ܘ‬/"-̈F+ܼܿ . ị7T‫ ܘܼܿܐ‬RXܿ ܼ ‫ ܗ‬.(=>ܵ‫ ̇ܐܕܡ ܘ‬/D;.=̣: ܿ ܿ ̈ ̈ ܿ ̇ J.‫ ܕ‬Y‫`ܕ‬P̣. =O*̇‫ ܘܼܕ‬.JU+̣Fo Yp1#ܼỤ. ‫ܘ‬-E ܸ _‫ ܼܘ‬.‫ܘܢ‬/"̣‫̣ܵ?;ܘ‬. ܿ ܿ /4*̣nܼ. J:-M ‫ܘܢ‬/+FM />‫( ܪܘ‬/.‫; ܐ‬o‫ ܘܼܐ‬.(/̈.‫ܗ̣ܘܘ ̇ܐ‬ #̣.‫ ܬ‬.(̣‫ ܕ^?=ܬ‬/̇4+ܵ4*ܸ -+ܼܿ * .‫̇=ܚ‬4. (‫;ܘܙ‬1ܵ ‫ܘܢ‬/. -?̣M‫ ܘ‬.‫̇=ܚ‬D‫ܕ‬ ܿ =E+̣6‫ ܘܼܿܐ‬J4Xܵ=Tܵ‫ ܕ‬J+:̈ ‫ܪ‬-6ܼܿ ‫ ܘ‬.=*̣‫ ܼܬ‬J.‫ ܘ‬.5+̈ ̣ 46 (`:ܵ ̇ /4: ]?̇"ܼܿ ‫ܐ̣ܬ‬ ܸ ‫ ܘ‬.‫̇=ܚ‬D ;>ܼܿ#6‫ܐ‬ ܸ ‫ ܘ‬.‫ܘܢ‬/Fḳ. ‫ܘ‬-*̇‫ ܘܵܐܘ‬.JM‫`ܪ‬. ܵ ܵ ‫ܘܢ‬/+FM s>ܵ‫ ܘ‬.J.̣=M‫ ܘ‬J76‫ ܪ̣ܘ‬JP4+̈4* =ỌFX ‫ ܘܬ̣ܘܒ‬.JAFM ܿ lAܼܿPA ܸ . =*̣‫ ܨ‬Jܿ .‫ ܘ‬.‫;ܪܗ‬6 ‫;ܙܘܢ‬ḵDܼ‫ ܕ‬J+̣?̣̈4. ‫ܪ‬-6ܼܿ ‫ ܘ‬.‫ܘܢ‬/"̣‫*;ܘ‬ #̣"̣‫=ܗܝ ܘܐ‬Ao ܸ .‫=ܢ‬D‫̣ܐ‬ ̣ ‫ ܕܼܪ‬#̣"̣‫`̣ܘܗܝ ܘܐ‬Oܵ:‫ ܕ‬#̣"̣‫ ܐ‬J.‫ܐ‬ .‫̣?̣=ܗܝ‬.‫ܕ̇ܨ‬ ܵ ̄ (‫ ̄ܗ̣ܘ‬#̣"̣‫ ܐ‬J?̣+̣?̇>ܼܿ Y;* -> ‫܇‬J";>‫ܐ‬ JD‫ ܵܗ‬5"‫ ܕ‬J4*̣nܿ ܼ * [8] Y;6̣‫ ܘ‬#̣OܸD‫ ̣ܘ‬.‫ܵ=̣ܬܗܘܢ‬. ‫ܪܗ‬-6ܼܿ ‫ ܘ‬.‫ܵܘܗܝ‬#̣"̣‫ ̣ܘܐ‬-1 5:̣‫ ܘ‬./. ̇ -Fܸ"ܸ‫ܐܬ‬ ܸ ‫ ܘ‬.‫̇=ܕܗ‬F"ܵ 5:̣ c>‫ ܼܿܐܪ‬J. -1 .W";: (#.‫̣ܘ‬#̣*̇ ̣ ‫ ܕ‬/̇_;kܼܿ * ܵ ܿ #̣"̣`D;E #.‫̣ܘ‬#̣* 5:̣ ܸ ‫ ܘ‬./̇+̣.‫ ̣ ̈ܘ‬#̣* 5"p+̣ID -1 .( ̣ Xܼ RX‫ܐ̣ܬ ܼܿܗ‬ ܿ ‫ܐ̇ܬ‬ ̇ cFܸ_‫ ܼܿܘ‬.(#+̣I> 5:̣ ;I_ .J_=̇AD / F k * ; * ‫ܕ‬ ܸ ܼ ‫ ܘ‬.JAF7* ܵ ̣ ̈ ܿ ̈ JO+̣F6 /. [170v] J?̣o ̣ ‫ ܼܘ‬.5+̣46 5"#̣.‫ ܕ̣ܬ‬J+FA ̱ Pܼܿ : JA^`ܼܿ.ܿ ܿ ̇ .J*[‫ ܪܘ‬JF+̈> ;7̣_‫ ܘ‬.5"‫ ܼܘܬܪ‬5+̣7?̣6ܼܿ ‫ ܘ‬.;HM‫ ܬܸܪ‬Ỵ-+̈ ̣ A.‫ܼܬ‬ ;I_ Yp?o 5+̈U.‫ ̇ܐ‬J7*[‫ ܐ‬l?̇_ܼܿ ‫ ܘ‬.Y;AO. J+̈: wFO6 =7?̣_‫= ܘ‬F̣1‫ ܘܐ‬.Yp7_‫ܢ ܕ‬f"po xA>ܼܿ 5:̣ .J+FT̈‫ ܘ‬JP̈D 5:̣ ̇ ̇ JF+̈> ;7̣_‫ܪ ܕ‬#̣*ܵ 5:̣‫ ܘ‬.‫ܘ‬/̈"#?ܼܿ. /4: =47̣T‫ ܼܿܘ‬.‫ܘܵܐܘܬܪ‬ ̇ ܿ ܿ ̈ J*po i1̇‫ ܘ ܼ ܿܕ‬.Jo‫ ܕ̈ܘ‬lA ̣̈ _ ̣ 6‫ ܘܼܐ‬J+A_ ‫ܚ‬#Xܼ‫ ܘ‬.(`+E ܿ ‫;ܘܗܝ‬V_ .(̣#+̈ : WODܿ ‫ܘ‬ R"‫ ܐ‬.‫ܗ‬#̣?̣̈Tܵ =4̣_‫ ܘ‬.J"‫̣ܘ̈ܕ‬/"‫ ܕ‬JAM ܼ ̣ ̣ ܼ ܿ ܿ ܵ .5"‫ܪ‬f: ܸ ‫ ܕ‬JM‫ ܐܪ‬5:̣ ‫=ܢ‬D‫ ̣ܐ‬cX‫ ܼܐ‬-1 .‫`̣*̣=ܗܝ‬. =+̣F_‫ܕܼܐ‬ ̇ .J6‫ ܐܦ ܗ‬J41̣‫ ܗ‬.Jk+̣H4.̣ ‫ܘ‬-E ̣ ̇ Mܸ ‫ܘ‬-?̣M‫ܘ‬ ܸ _‫=ܪ̣"@ ܘ‬O* JFE ̈ ̇ ̇ ܿ ‫̣=ܗܝ‬OF6‫̣ܘܗܝ ܘܼܐ‬-EḌ‫ ܘ‬.JD=Ao ̣ ‫=ܣ ܗ‬IF+̣U. ‫̣?;ܗ‬. =AFܸ6‫ܼܿܐ‬ ܿ ̈ JF+̣F1 =.-o‫ ܼܘ‬.‫=ܗܝ‬X`* =^̣‫ ܘܪ‬/* =>n*ܼܿ‫ ܘ‬.‫̈ܘܗܝ‬#OḌ

216

THE HISTORY OF JOHN THE SON OF ZEBEDEE

thorns and set (it) on his head. And judging him, they crucified18 him on a tree and gave him vinegar and gall to drink and they pierced him in his side with a spear. Then he cried out in a loud voice on the cross and then the sun was dark from the sixth hour to the ninth hour and there was darkness in all the world. And the curtains at the entrance of the temple were torn completely and the stones and hard rocks around Jerusalem broke asunder, and the bodies of sleeping saints were raised and they entered the city reproving many. And they came (and) worshiped him as he hung on the tree—and many of them are still living. Then a man named Joseph asked for his body from Pilate and he wrapped it in linen cloths and placed it in a tomb. But he rose after three days and we saw him and he spoke with us and we ate bread together. And we knew truly that he was the Word of God which became flesh and dwelled among us. Then after forty days he ascended [171r] into heaven and sat down at the right hand of his Father. And let it be known that whoever believes in his name lives forever. For he said to us, ‘Go forth and make disciples and baptize all peoples in the name of the Father and the Son and the Spirit of Holiness.’ And now I petition you, Secundus, henceforth let Christ have ownership (over you) and come yourself, believe in the name of our Lord and live so that you might be delivered from the judgment of Gehenna. And if you wish to know the rest, come with me to the country of Galilee so that you might see with your eyes the marvels he performed.” [9] And Secundus sat and was amazed and was marveling at everything he heard from Saint John. And Secundus said to John, “I am amazed at everything you are saying to me. For even if he did not descend from heaven, as you have said, it is right that I should call him God, because he came forth from the womb and did not destroy (her) virginity as he came forth. Now, my son John, I believe your words and that there is no other god except for our Lord Jesus Christ. Nevertheless, conceal this mystery and do not reveal it to anyone until the Lord wants to reveal it, lest, because you are a foreign man, they hear about you, that you do not worship Artemis

18 A corruption or an alternate spelling of w^‫“ ܙ‬to crucify”.

APPENDIX B

217

=*̣/"ܼܿ ‫ ܘ‬.JH+^ ]M 19‫̣=ܗܝ‬UV_ =D‫ ܘܵܕ‬./6;* =Ạ_̇‫ ܘ‬J*̈=̣1̣‫ܕ‬ ̇ ̇ ‫ ܗ̤ܘ‬.(#+1̇=̣F* /4X-ܼܿ * ‫`ܘܗܝ‬Oܵ:‫ ܼܿܘ‬.(#PḌ‫ ܕ‬Y[;:‫ ܼܿܘ‬JF>ܼܿ /. ̈ 6 #6 5: JPA6 RP> 5"-"‫ ̇ܗ‬.JU+^n* JFV* J7^ 5"‫ܕ‬ 5+̣7 ̣ ܸ ̣ ̣ ܸ ܿ ̣ ̇ ̈ ܿ ܿ ̇ ‫̣ܝ‬pT‫ ܘܐܨ‬.JM‫ ܼܐܪ‬/Fk* J1=P> (‫ ܘܗ̤ܘ‬.5+76 l6ܼ#̣.ܼ J:-M ܿ ̈ ܵ ‫ ܬܪ‬ïX‫ܼܿܐ‬ ‫[̣ܝ‬-ܵ>‫ ܼ ܿܕ‬JDpT ܸ ‫ ܘ‬JFk"‫ ܕܗ‬JM ܼ ܿ ‫ ܘ‬JM=6 =7ṾX‫;̣"= ܼܘ‬T ܼ ܿ ‫ܐܨ‬ ܿ =FṂ‫ ܘ‬.‫ ̄ܗ̣ܘܘ‬5+?̣+̣ḳ6‫ ܕ‬JP"̈-^‫ ܕ‬YpE ܸ ‫ ܘ‬.WF6‫ܐ̇ܘܪ‬ ̣ X =AODܼ‫ܐ̣ܬ‬ ܵ ̄ ̈ ̇ ܿ J.ܸ‫ ܬ‬-1 /. ‫ܘ‬-E ܸ ‫ ܘ‬.(`+̣EH. =H1ܹ ‫( ܘܼܐ‬#4"̣-A. ܸ _ ‫ܐ̣ܬܘ‬ ̈ 5"-"‫ ̇ܗ‬.J6/. J:-M 5+A+ܵ^ܼܿ ‫ܘܢ‬/4: ܸ (`+̣E_‫ ܘ‬.JH+V* .‫̇=ܣ‬IF+X 5:̣ ‫;ܗ‬E ܸ 6 .w_="ܵ /A6‫ ܕ‬-> Y;?o ̣ X ‫`ܠ‬ (#.#̣. W^‫ ܘ‬.Y;?̣V* /A ܸ _ܵ‫ ܘ‬JD#1ܸ‫( ܕ‬f+ܵO*̇ 20/1ܸ-1‫ܘ‬ .#̣"̣`"=6 JAO. 5F1̣‫ܐ‬ ܸ ‫ ܘ‬.5ȦM ]F:ܼܿ‫ܝ ܘ‬/+4"nܿ ܼ >‫ ܼܿܘ‬.5+:̈=" ܿ Y;H* (‫ ܕܗ̤ܘ‬.(/.‫( ܐ‬#̣F: ܸ .#̣"̣‫;̣";ܐ‬6 =̣"‫ ܕܗܸܘ‬5M-ܼ"̣‫ܘ‬ J+AP. [171r] cFܸ_ 5+:=̈" 5+7*‫ܪ ܐܪ‬#̣*̇ 5:̣‫ ܘ‬.5*̇ 5o ܸ ‫ܘܼܿܐ‬ ̇ 5A ܸ ‫ ܘ‬.‫ ܕ̇ܐ̣*̣=ܗܝ‬J4+̣A" 5:̣ ‫ܒ‬#̣"̣‫ܘ‬ ܸ "/̇:‫ ܕ‬5:̇ ̇]ḳ. ‫ܘܕ̣ܝ‬#̣6‫ܐ‬ ̇ ‫ܘ‬- A ܸ M‫ܘ ܘܼܿܐ‬-A ܸ .‫=^= ܘܬ‬X‫ ܕ‬.5. ;:̣‫ ܘܐ‬.WF7.‫ ܕ‬J+̈> ./AP* ̈ M ‫ܘܢ‬/Fḳ. J6‫ ܘܗ‬.J6‫ ܕ^̣=ܕ‬J>‫ ܘܪܘ‬Y;*̣‫ ܘ‬J*̣‫ ܐ‬WP* .JAA ̄ s+̣U: #̣"̇‫ܐ̣ܬ‬ ܸ ‫ ܘ‬JO+̣P: sD;Xܿ ܼ ‫] ܕ‬+k:‫ ܕ‬.Y-D=̣V_ R. JD‫ܐ‬ ܵ J4"̣‫ ܕ‬5:̣ ‫̇ܘܙ̣ܒ‬#6‫ ܕܸܬ‬.iܸ>‫ ܼܿܘ‬.‫;ܢ‬:‫ ܕ‬/AP* 5A ܸ "̇‫ ܗ‬.‫=ܬܟ‬. ̇ Y‫`̣ܬܪ‬. iAM R.‫ ܼܿܗ‬.J1̇;6 ‫ ܕܸܬܕܥ‬#D‫ ܐ‬J*̣‫ ܘܐܢ ̇ܨ‬.JD/ܼܿ o ܸ ‫ܕ‬ ̈ .;7̣_‫̣ܬ( ܕ‬p:‫( ܸܬܕ‬n>‫ ܸܬ‬R+4+7*̣‫ ܕ‬.JF+̣Fo ̣ ‫ܕ‬ ܿ ܿ ݀ : ‫ܡ‬-A* (‫; ̄ܗ̣ܘ‬:‫ ܼ ܿܕ‬# ܸ ‫ ܘ‬./̇:ܼ‫̣ܒ ̄ܗ̣ܘ( ܼܘ̣ܬ‬#̣"̣ 5"‫ܘܣ ܕ‬-D=̣V_ [9] .54>=+. ‫ܘܣ‬-D=̣V_ /. ;:̣‫ ܘܐ‬.5̇ 4>=" JP"-^ 5:̣ lẠ6‫ܕ‬ ̄ /̇:ܿ ‫ܬ‬ 5:̣ #̣OܸD J. ;+o 5X‫ ܐ‬.iAM #FFܸ:ܼܿ‫ܡ ܕ‬-A* JDܵ‫ܐ‬ ܼ ݀ ̇ 5: cỤD‫] ܕ‬M .(/.‫;̣"=ܗܝ ܐ‬VDܸ‫ ̇ܙܕܩ ܕ‬.‫;ܬ‬:̣‫ܐ‬ ܸ ‫ ܕ‬R"‫ ܐ‬J+A6 ̈ ̇ #̣4A"‫ ܗ‬54>=" ‫ *;ܝ‬J6‫ ܗ‬.cỤD -1 J.‫̣ܘ‬#̣*ܵ ]?̇>ܼܿ J.‫ ܘ‬J_;1 ̄ /.‫ ܼܿܐ‬#+.‫ ܘ‬.R+̈FA. .JO+̣P: ‫̇=ܥ‬P"̣ ‫;ܢ‬: ‫ ܐܢ‬J.‫ܐ‬ ܸ .5"̣;>‫ܐ‬ ܸ ܵ ܿ ܵ ̄ ܵ J:-M .xD`. ‫=ܗܝ‬+Fܸo ̣ ‫ ܸܬ‬J.‫ ܘ‬.JD‫`ܪܙ( ܗ‬. ‫ܪ‬#_ܼ ‫*;ܡ‬ .J+4H1̣‫ ܼܿܐ‬R"̇#̣"̣‫ ܐ‬Y;?o ̣ ‫] ܕ‬I: ‫=ܗܝ‬+FܸE ̣ Dܸ‫;ܢ ܕ‬: 21J*ḟ"‫ܕ‬ ̇ ݀ PD JA.‫ܕ‬ .#D‫ ܐ‬-E ܸ _ܵ s+̣AܸT‫`ܪ‬. =.‫ ܕ‬R+FM ‫=ܢ‬7:# 19 Sic. =

w^‫ܙ‬ /1;1

20 Err. =

21 ABC:

J*fD‫ܕ‬

218

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and they burn you with fire. For I myself am content and I confess and confirm and believe everything you have said, but now take upon yourself ownership of this bathhouse and let your eyes be over the hired hands and be overseer over all of the profits and over the expenses.” Then Mār John said to him, “It is not right for me to eat when I am not working.” But Secundus said to him, “Your work is more difficult than one who works.” Then the holy one was persuaded that he should take [171v] the profit and he should give an account from morning to morning. And Secundus was amazed, along with his household, at the great profit of the bathhouse in those days after Mār John had taken ownership of the expenses. And Secundus was glad and he rejoiced in the Lord. And Secundus had a son whose eyes were blind. Saint John said to him, “Bring me your son, now.” And he knelt down and prayed and begged the Lord. Then he set his hands upon his eyes and in that moment, he saw. [10] Then the son of the governor of the city said to Mār John, “Prepare the bathhouse for me.” But he did not reveal to the holy one that he was bringing in another person with him. Now, his name was Menelaus and (the name) of his father was Tyrannus. And the holy one ordered and the bath was prepared. Then the son of the governor came so that he might bathe and a woman, a harlot, entered the bathhouse with him and she slept22 with him in the bathhouse. And when Menelaus had washed and came out, the holy one said to him, “Do not come again another time to the bathhouse, for you have done great dishonor to your person—which is an image of God—and with this woman, a harlot. And you have seen her nakedness without shame.” Then Menelaus became angry with the holy one and struck him. Holy Mār John said to him, “If you return, you will see what happens to you.”23 But after two days, Menelaus again sent two of his servants to prepare the bath for him, but the holy one was not there, so Menelaus entered the bathhouse. And when the holy one came he asked, “Why is the bathhouse door closed?” And they24 said to him, “Menelaus son of the governor is 22 A detail not included in other witnesses. This must be a euphemism for coitus. 23 John’s threat is different in all of the witnesses. Here, the scribe makes the interesting

emendation of ‫ܫ‬-o rather than the term used by other sources (cUD). 24 The other witnesses include the Y[=E6, the “stokers”, presumably the other workers

APPENDIX B

219

ܵ ‫;̣ܬ‬6̇‫ ܘܼܿܐ‬#̣"̣‫ ܘܐ̇ܘܕ‬#̣ȦF6 ;+o ܸ .Y‫̣=ܪ‬4* RD‫̣ܘ‬-^=D‫ܘ‬ ܸ JD‫ܐ‬ ݀ FFܸ:ܼܿ‫ܡ ܕ‬-: ]ḳ. #̣4A"̇‫ܘܗ‬ R+FM ]?̇^ܼܿ J6‫ ܗ‬J.‫ܐ‬ ܸ .# ̈ ܵ ܿ ܿ ‫ ܼܘܗ̣ܘ̣ܝ‬.Yp+̣o ̣ ‫] ܼܐ‬M R+4+M 5"‫̈ܘ‬/Dܸ‫ ܘ‬.J4ܸ*ܼܿ Y‫ ܕ̇ܗܕ‬JHD‫̣=ܪ‬X 54>=" ‫;ܝ‬: 5"‫ ܗܸܘ ܕ‬.(#V̈UD ]M‫( ܘ‬#FFM /̇F1 ]M z+̣F6ܼܿ ܿ .‫ܐ‬ ̄ rFẊ J. -1 s7 ‫ܘܣ‬-D=V_ .JDܵ‫ܐ‬ ܼ ܸ ‫ ܕ‬i. ‫ ̇ܙܕܩ‬J. ./. ;:̣‫ܐ‬ ̇ 5"-"‫ ̇ܗ‬.rFX‫ ܗ̇ܘ ܕ‬5:̣ RFAM ‫ ̄ܗ̇ܘ‬JPܸ^ ./. ;:̣‫ ܐ‬5"‫ܕ‬ ̇ ̇ 5: J4?̇6=̣> ‫ܠ‬#Dܸ‫ ܘ‬.(#̣FFM [171v] ]?̇VܼܿD‫ ܕ‬JP"̣-^ s+̣UT‫ܐܬ‬ ܸ ̈ ܿ ܿ ̇ ܿ ̇ ̇ ‫`̣ܘ̣ܬ‬+̣EH* ‫ܗ‬#+* i4*̣‫ܘܣ ܼܘ‬-D=V_ /:ܼ‫ ܼܘ̣ܬ‬.Y;Xf. Y;X‫ܨ‬ 54>=" ‫;ܝ‬: (‫( ܕܼܿ^̇?] ̣̄ܗܘ‬#̣:̈=" ‫=ܢ‬D/̇* /* .J4̣*̇‫ܗ ܕ‬#̣FFM .‫;ܢ‬A* (‫ܘܣ ܘܪܸܘܙ ̣̄ܗܘ‬-D=V_ (‫ ̣̄ܗܘ‬Y->̇‫ ܘ‬.JHḊ‫̣=ܪ‬X‫( ܕ‬#̣V̈UD ̇ ‫ ̄ܗܘܬ‬Y;"=M‫ ܕ‬.‫̇ܘܣ‬-D=VH. Y;* /̇. (‫ ̄ܗܘ‬#"‫ܘܐ‬ ./4ܸ+M ̣ ̣ ̣ ̣ ̣ ̣ ܿ ܿ ̇ ị.‫ ܼܘ̣*;ܟ ܘܨ‬.J1‫ܪ‬/. ‫̣?;ܟ‬. ‫ܝ‬/+*ܼ;ܸ^ .54>=" JP"-^ /. ;:̇‫ܐ‬ ‫ܗ‬#̣76 ;*̣‫ ܘ‬./4+M ]M ‫̈ܘܗܝ‬-"̣‫ ܐ‬W_ 5"-"̇‫ ܘܗ‬.‫;ܢ‬: 5:̣ ]7*̣‫ܼܿܘ‬ .(n>̣ /. ;:̣‫ ܘܐ‬.(#4"̣-:‫ ܕ‬J1̇;Xܿ ܼ ‫ܐ̣ܬ( *;ܗ ܕ̤ܗܘ‬ ܸ 5"-"̇‫[ ܘܗ‬10] ܵxD‫ܐ‬ ̇ ‫ ܕ‬JP"-V. /M‫ ̇ܐܘܕ‬J.‫ ܘ‬.J4*̇ i. @+Tܿ .54>=" ‫;ܝ‬A. ̄ ‫`ܠ‬M ̣ ܸܼ ܸ ̣ ܵ ܵ ܿ ̇ ̇ ̄ ܵ -ṾX‫ ܼܘ‬.‫=ܣ‬D‫̣=ܪ‬T ‫`ܘܣ ܘܕܐ̣*̣=ܗܝ‬F̣4: 5"‫ ܕ‬/A6 ./AM 5";>‫ܐ‬ ]Mܸ‫ ܘܼܿܐ‬.JOHDܸ‫ ܕ‬J1̇;X‫ܐ̣ܬ( *;ܗ ܕ̣ܗ̣ܘ‬ ܸ ‫ ܘ‬.J̇ 4ܸ*̇ #ܸ4^‫ ܘܸܬ‬JP"̣-^ ̄ ܿ ܿ -1‫ ܘ‬.J4ܸ?̣ܵ* /̇AM R: ܸ ‫ ܼܘܕ‬.(#̣+̣D‫ܬ( ܵܙ‬#D‫ ܼܐ‬J4ܸ?̣ܵ. /AM ‫̇=ܟ ܬ̣ܘܒ‬X‫ ܬܗ‬J. .JP"̣-^ /. ;:̇‫ ܐ‬.cỤD‫`̇ܘܣ ܼܿܘ‬Fܸ4ܵ:ܵ JỌܵ _ ̇ ̄ (#4̄*ܼܿ‫ܙ‬ .RX‫;ܨ̇ܘ‬U. J*‫ ܪ‬Y;M‫ܬ ܨ‬-?̣M‫] ܕ‬I: .J4ܸ?̣ܵ. (‫ܐ>;̣ܬ‬ ̇ #"n>̣‫ ܼܿܘ‬.Y‫̣ܬ( ̇ ̇̇ܗܕ‬#D`* #+̣D‫ ܘ ܼ ܿܙ‬.(/.‫ ܐ‬W.ܸ‫ܘܗܝ ܨ‬#̣"̣‫ܕܐ‬ JP"-V* ;+̣X‫ܐܬܬ‬ ܸ .‫`̇ܘܣ‬F4:ܵ 5"‫ ܗ̤ܘ ܕ‬.Y->ܵ=̣1 J.‫ ܕ‬/̇+ܵ_‫̣=ܪ‬X ̇ .#D‫ ܐ‬RX‫ ܐܢ ܗ̤ܘ ܕ̇ܗ‬.54>=" ‫;ܝ‬: JP"-^ /. ;:̇‫ ܐ‬.‫ܝ‬/+Ȯ:‫ܼܿܘ‬ ݀ ‫ܪ‬#̣*̇ 5:̣‫ ܘ‬.R. ‫ܫ‬-ȯ J4:ܵ #̇Ḋ‫( ܐ‬n>̇ ‫ܪ ܬ̣ܘܒ‬-6ܼܿ .5+:̈=" 5"‫ܬܪ‬ (‫ ̣̄ܗܘ‬J.‫ ܘ‬.J4ܸ*ܵ /. ‫=ܢ‬4^#̣Dܼܿ ‫̈ܘܗܝ ܕ‬-?M 5:̣ 5"‫`̇ܘܣ ܬܪ‬F4:ܵ .JP"-^ (‫ܐ̣ܬ‬ ܸ -1‫ ܘ‬.J4ܸ?̣ܵ. ‫`̇ܘܣ‬F4:ܵ ]Ṃ‫ ܘ‬.JP"̣-^ ‫ ܗ̣ܘ‬5:̇‫ܬ‬ ‫`ܘ( *ܸ;ܗ‬F4:ܵ ./. 5";:̇‫ ܐ‬.J4ܸ*̣ܵ‫ ܕ‬JM‫ ܬܪ‬-+>‫ ܼܿܐ‬J4Aܵ.‫`ܠ ܕ‬6ܼܿ #̣"̣‫ ܐ‬J1̇;X‫ܕܗ̤ܘ‬ over whom John was given authority by Secundus. Here, the scribe has omitted the detail.

220

THE HISTORY OF JOHN THE SON OF ZEBEDEE

there inside.” Then the holy one was grieved, when he heard that (Menelaus) was there [172r] and that the harlot woman was there with him. And he waited until the two of them came out and then he said to Menelaus, “To you I say, may the Lord Jesus Christ rebuke you, he whom the Jews crucified in Jersusalem; he who died and rose after three days. He is God and he ascended to heaven and sat down at the right hand of his Father.” And in that moment, Menelaus fell down and died25 and the harlot went forth with a great outcry while holding her hands on her head. And when those around the bathhouse heard her wailing, the were running with trepidation and they entered the bathhouse26 and they saw the young man was laying there and was struck down and the holy one sat at his side. And they looked at the youth’s face and they recognized him, that he was Menelaus, the governor’s son, and lamentation and wailing hastened throughout the whole city. [11] And it was meal time and his father was waiting so that they might sup and his servants came and were saying to him, “Alas! Your only son is dead and laying in the bathhouse.” And Tyrannus got up and threw ashes on his head and tore his clothes. And he was perturbed and came to the bathhouse, along with a great crowd, and he saw his son dead and laying there and holy Mār John was sitting by his side. So they seized Mār John and threw bonds on his hands and feet and thick iron bands on his neck. But the father of the youth cried out and wailed and dashed his head and all of his nobles and his household were crying out doleful wails. Then Tyrannus ordered that they strip holy Mār John and when they threw off his coat and worn-out linen that he wore, they found a certain cross of wood which hung on his neck. And Tyrannus ordered [172v] they [take]27 it from him. But when they reached out their hands to lift [it off], four tongues of fire went forth from it and burned the hands of those who were approaching the cross of Mār John. Then the whole crowd cried out, “This man is a magician!” But holy Mār John said 25 In the other witnesses Menelaus is struck down by an angel. 26 Earlier, John waited for them to come out, but now it appears that Menelaus was struck down inside the bathhouse. This is the

curious inconsistency pointed out by V.C. Macmunn as a case for the History of John relying on the Acts of John as a source. 27 Text illegible. Most likely ]^‫ ܐ‬but only the ‫ ܠ‬is legible from the root.

‫‪221‬‬

‫‪APPENDIX B‬‬

‫̄‬ ‫‪ lA‬ܕܗ̤ܘ"̣=‪ [172r] :‬ܘܕܐ‪̣#D‬ܬ( ܵܙ‪(#+̣D‬‬ ‫‪̣ .‬‬ ‫‪ JP"̣-^ .=E‬ܕ" ̇‪̣ 6 -1̇ 5‬‬ ‫ܵ‬ ‫̇‬ ‫̇‬ ‫ܐܬܬ ܵ‪ .c+̣M‬ܘ^=̣ܝ ‪-M‬ܡ‪ .‬ܕ‪ =VỤD‬ܬ["‪/‬ܘܢ‪ .‬ܘܐ̣‪;:‬‬ ‫ܐ̣"̣‪ܸ ./AM #‬‬ ‫ܵ‬ ‫̇‬ ‫̄‬ ‫‪=E‬ܪ *‪R‬‬ ‫‪̇`F4Aܵ. /.‬ܘܣ‪ R. .‬ܗ̣ܘ ܐ‪ ;:‬ܐ‪̣ 7D .JD‬‬ ‫‪ :̄ị PAܵ M=̇P+̣D;:‬ܗ̇ܘ ܕ̇ܨ‪=̣?.‬ܗܝ "‪̣/‬ܘ ܼ ܿܕ"‪̇`* .J‬ܘܸܪ‪ .WF6‬ܗ̇ܘ ܕ‪#̣+̣:‬‬ ‫ܘܵ^‪ -1 .5+:̈=" (#̣.#̣. W‬ܐ̣"̣‪#‬ܘܗܝ ܐ‪ܼܿ .(/.‬ܘ_ܸ‪J+AP. cF‬‬ ‫ܘ̣"ܸ‪#‬ܒ ̣‪ J4+̣A" 5:‬ܕ̇ܐ̣*̣=ܗܝ‪ .‬ܘ̣*;ܵ‪#̣76‬ܗ ‪`F4:ܵ ]ỤD‬ܘܣ‬ ‫ܿ‬ ‫ܘ‪ .#̣+̣:‬ܗ̤ܝ ܕ"‪ܵ 5‬ܙ‪ܼ (#FF"̣`* #̣ṾUD (#+̣D‬ܪ*̣‪5Aܵ+̈ ̣ _ -1 .(#‬‬ ‫ܿ‬ ‫‪̇ =7A‬ܗ‪=D‬ܢ ܕ>‪ܼ-‬ܪܝ ܵ*ܸ‪ ]^ܵ`4‬ܐ̇ܘ‪̇#̣+̣.‬ܗ‪.‬‬ ‫ܵܐ̣"‪ ]M /̇"̈-‬ܪ‪ ./̇6‬ܘ‪̣ 6 -1‬‬ ‫ܪܗ‪̄ 5+̣T‬ܗ̣ܘܘ ܼܿ*;ܗ̣"̣?=̣ܬ(‪ .‬ܘ‪ .J4ܸ?̣ ܵ . =F̣M‬ܘ̣>‪n‬ܘ ‪-1 JA+F7.‬‬ ‫ܿ‬ ‫‪ ./?̇E‬ܘ̣>‪n‬ܘ ‪;X‬ܨ̇ܘ‪ /X‬ܕ‪JA+FM‬‬ ‫‪ J:‬ܘܼܿ‪ .#̣Oܸ:‬ܘ^‪#̣"̇ JP"̣-‬ܒ ‪ܼ .‬‬ ‫ܪ ܸ‬ ‫ܵ‬ ‫ܿ‬ ‫̇‬ ‫̇‬ ‫ܵ‬ ‫ܘ̇"‪=̣M-‬ܗܝ ܕ‪`F4:‬ܘܣ *ܸ;ܗ ܕܗ̤ܘ‪ J1;X‬ܐ̣"̣‪#‬ܘܗܝ‪ .‬ܘܼ_;ܸܗܒ‬ ‫̇‬ ‫̇‬ ‫‪ JOD=̣o‬ܘܐ̣"‪.(#4"-: /̇Fk* (#FF‬‬ ‫]‪ [11‬ܘ‪ JD-ܵM‬ܗ̣ܘ( ܕ‪̣;6‬ܘܬ(‪ܼܿ .‬ܘ‪̄ Jk̇Hܼܿ :‬ܗ̣ܘ( ‪̇ /.‬ܐ̣*̣=ܗܝ‪.‬‬ ‫ܐ̣ܬܘ ‪-̈?M‬ܘܗܝ ܘܐ̇‪ ./. 5";:‬ܕ̣*;ܟ‬ ‫ܕܸ‪=F1̣`D‬ܢ ‪ .JAO.‬ܘ ܸ‬ ‫ܿ‬ ‫̇‬ ‫ܵ‬ ‫̣"‪ܵ .J"-ܵ+̣O‬ܗ( ‪ܼܿ #̣+̣:‬ܘ‪ .J4ܸ?̣* Y-ܸ6‬ܘ^‪=̣T W‬ܪ‪=D‬ܣ‪ܼ .‬ܘܪ‪J:‬‬ ‫ܐ̣ܬ( ‪ .J4ܸ?̣ܵ.‬ܘܸ‪JP41‬‬ ‫^‪ ./6;* JAI‬ܘ ܿܨ ܼܪ̣ܝ ‪̈#OD‬ܘܗܝ‪ .‬ܘ ܼܿ_;ܸܗ̣ܒ ܘ ܸ‬ ‫_‪ ./AM (`+̣E‬ܘ̣>‪;?̣. (n‬ܗ ܕܼܿ‪ܼܿ #̣+̣+̣:‬ܘ‪ .Y-ܸ6‬ܘ^‪;: JP"-‬ܝ‬ ‫ܿ‬ ‫‪ ./?ܸo‬ܘܐ>‪̣-‬ܘܗܝ ܵ‪;A.‬ܝ "̇=>‪ 54‬ܘ̇ܐܪ‪=+̣:‬‬ ‫"=>‪#̣"̇ 54‬ܒ ‪ܼ ]M‬‬ ‫ܿ‬ ‫̈‬ ‫‪=Fo‬ܗܝ‪ .‬ܘ^̣=‪fܵ* YpEܵM Yp.‬ܘܪܗ‪.‬‬ ‫ܼܿ>̣?‪-"̣`* JF‬ܘܗܝ ܼܘ̣*‪̣ p‬‬ ‫̇ܐ*̣=ܗܝ ܕ"‪ 5‬ܕ‪̄ ]F+:ܼܿ .JA+FM‬ܗ̣ܘ( ܘܼܿ*ܸ‪ Jk‬ܘ‪ ]M wV6‬ܪ‪./6‬‬ ‫ܿ ̈‬ ‫‪̄ 5+kܸ*̇ JE‬ܗ̣ܘܘ‪.‬‬ ‫ܘ‪/F1‬ܘܢ ܪܘ[̣ܵ*‪=4‬ܗܝ ܼܘ̣*‪#+*̇ i4‬ܗ‪̣ ܵ +̣4> J+k*̣ .‬‬ ‫‪/‬ܝ ‪;: JP"-V.‬ܝ "=>‪ .54‬ܘ‪-1‬‬ ‫ܘ‪ -ṾX‬ܗ̤ܘ ̇‪=̣T‬ܪ‪=̇D‬ܣ ܕܸ‪+Dܵ=̣O̱FPD‬‬ ‫ܵ‬ ‫ܐ‪=Ok̇6‬‬ ‫ܼܿܐܪ̣"‪=1 =A‬ܬ̣"‪ /4‬ܘܸ_‪̇-‬ܘ‪ J+F* JD‬ܕ‪̄ w+̣IM‬ܗ̣ܘ(‪ܸ .‬‬ ‫ܿ‬ ‫̇‬ ‫ܼܕ̣ܬܸ‪ ./.-V* J.‬ܨ‪ -> J?+̣.‬ܕ^‪ .JH+‬ܘ‪;T -ṾX‬ܘ‪=D‬ܣ ]‪[172v‬‬ ‫ܵ‬ ‫]ܐܩ[‪ ./4: /+̣D=̣.‬ܘ‪ܵ -1‬ܐܘܸ‪ =I6‬ܐ̣"‪/"̈-‬ܘܢ ܕ‪/+D=.]cPD‬ܝ[‬ ‫‪ܼܿ /4: =VỤD‬ܐܪ*‪ J4P̈. J7‬ܕ‪=̣D‬ܪ‪ .Y‬ܘܵ‪̄ 5"-^=:‬ܗ̣ܘܘ ܐ̣"‪/"̈-‬ܘܢ‬ ‫ܕ̇ܐ"‪ 5+F‬ܕ̇^;̇*̣‪̄ 5+‬ܗ̣ܘܘ ‪ /?̣+̣.f.‬ܕ‪;:‬ܝ "=>‪̇ .54‬ܗ"‪/F1 =7̣^ 5"-‬‬ ‫ܼܿܐ̣‪=F1‬ܣ‪ .‬ܕܗ‪ J6;> Y;?̣o JD‬ܐ̣"̣‪#‬ܘܗܝ‪ JP"̣-^ .‬ܕ"‪;: 5‬ܝ‬ ‫"=>‪ .54‬ܐ̇‪;:‬‬

222

THE HISTORY OF JOHN THE SON OF ZEBEDEE

to them, “Menelaus is not dead.” And his father stood up and blew his breath into the youth and saw that he was like a rock without sensation.28 (Now, Mār John said he was not dead so that they might examine and see that truly he was dead, lest they not realize (this) when he raises him.) Then Mār John said to Tyrannus, “If this man who is dead is your son, I will resurrect him.” But they were dragging the holy one in order to take him to prison. Now, Secundus was standing near him and wept sadly, but holy Mār John said to Secundus, “Do not weep, for today it is the will of the Spirit of Holiness that truth be revealed. [12] And Achilles,29 brother of the youth’s father—after he heard everything which he said to Secundus—said to John, “If you are the one who will raise the youth, I will tell the governor.” Holy Mār John said, “I am the one who will raise him.” Then the governor ordered and the crowd was silent. And holy Mār John stood up and cried out in a loud voice, “I say to you, young Menelaus, to you I say in the name of Jesus the Christ God—whom the Jews crucified in Jerusalem; and who died and was buried and rose after three days and ascended to heaven and sat down at the right hand of his Father—[173r] rise upon your feet!” And immediately the youth sprung up (and) stood. And the whole assembly was amazed and cried out in a loud voice, “The God of Mār John is the one (God)!” And the young man fell and worshiped Mār John and he saw the iron bands on his neck and the bonds on his hands and feet. So the youth ordered his father to loose the fetters from the holy one, and they loosed them. And the youth stood and waved his hand and silenced the assembly and he began to tell from the beginning how he came to the bathhouse and he narrated everything before the crowd in a loud voice—how he fornicated with the harlot woman and how the holy one told him “do not come back here, and if you return you will die a wicked death.”30 “But31 I disregarded everything 28 The structure of the Syriac

here is much smoother than the earlier versions suggesting that ms E is a later version that has attempted to render a more coherent text. 29 This appears at first glance to be a corruption of ‫=ܣ‬F1‫ ܐ‬but within the context it must be a

name. Payne-Smith, TS, p. 177 has this spelling for the name “Achilles”. This sequence does not appear in any other witness, nor does the name. 30 Curiously, this is not exactly what John said to him earlier. 31 Shift to direct discourse of Menelaus.

‫‪223‬‬

‫‪APPENDIX B‬‬

‫‪/.‬ܘܢ‪ .‬ܕ‪̇`F4ܵ: #̣+̣: J.‬ܘܣ‪ .‬ܘ^‪̄ W‬ܗ̣ܘ( ̇ܐ̣*̣=ܗܝ‪ .‬ܘ̣_‪W‬‬ ‫̇‬ ‫‪`ܵ. J:‬ܕ‪ J6‬ܕܸ‪ JU1‬ܕ‪J.‬‬ ‫‪#̣APܼܿ D‬ܗ ‪ .J+FT ]M‬ܘ̣>‪ (n‬ܕܕ ܸ‬ ‫‪ .(#̣Po‬ܗ̤ܘ ܕ"‪;: 5‬ܝ "=>‪ .54‬ܐ̇‪̄ ;:‬ܗ̣ܘ( ܕ‪.#̣+̣: J.‬‬ ‫ܪ ܸ‬ ‫ܿ‬ ‫̇‬ ‫ܿ‬ ‫ܕܸ‪=V*ܼ#̣D‬ܢ ܘܸ‪nOD‬ܘܢ ܕ‪;";6‬ܐ̣"̣‪ #‬ܕ‪ ./. #̣+̣:‬ܕ‪J. /. WO4ܼ: -1‬‬ ‫ܿ‬ ‫‪=E‬ܢ‪̇ .‬ܗ"‪ 5"-‬ܐ̇‪;: ;:‬ܝ "=>‪;I. 54‬ܘ‪=D‬ܣ ܐܢ ܗ̤ܘ ܕ‪#̣+̣:‬‬ ‫ܸ‪̣ FXܼ#ܵ ̣ D‬‬ ‫ܵ‬ ‫ܐ‪ܼܿ JD‬ܐ^̣‪=+̣A+‬ܗܝ‪̣ .‬ܗ‪=D‬ܢ ܕ"‪̄ 5";oܵ 5‬ܗ̣ܘܘ ‪.JP"̣-V. /.‬‬ ‫*;ܟ‪ܸ .‬‬ ‫̄‬ ‫̇‬ ‫ܕ‪/+Dܵ=F*̇=D‬ܝ ‪ #̣+?ܸ.‬ܐ_̣‪`^ .Yp+‬ܡ ܗ̣ܘ( ܕ"‪-D=V_ 5‬ܘܣ‬ ‫‪ .#̣"̣`E‬ܗ̤ܘ ܕ"‪;: JP"̣-^ 5‬ܝ "=>‪ .54‬ܐ̣‪;:‬‬ ‫^‪=:ܵ-‬ܗܝ ܘ̇*ܸ‪̣ +̣4> Jk‬‬ ‫‪-D=VH.‬ܘܣ‪̣ J. .‬ܬ*ܸ‪ ]I: .Jk‬ܕ"=‪ J4:‬ܗ̤ܘ( ܨ ܸ*‪̣;. J4+‬ܘ>‪J‬‬ ‫̇‬ ‫ܕ^=ܕ‪ J6‬ܕܸ‪;6 JFo#D‬ܪ‪.Y‬‬ ‫]‪̇ [12‬ܐ̣‪=F+̣1‬ܣ ܕ"‪ܼܿ 5‬ܐܵ>‪ J‬ܕ̇ܐ*̣=ܗܝ ܕ‪ .J+FT‬ܐ̣‪-1 .54>=+. ;:‬‬ ‫‪̄ lA‬ܗ̣ܘ( ‪-:‬ܡ ܕܐ̣‪̄ ;:‬ܗ̣ܘ( ‪̇-D=VH.‬ܘܣ‪ .‬ܕܐܢ ܗ̤ܘ‬ ‫‪̣ 6‬‬ ‫ܿ‬ ‫̇‬ ‫̄‬ ‫̇‬ ‫ܿ‬ ‫ܕ‪ܼ WO4ܼ:‬ܐ‪ .JA+F7. /. #D‬ܐ‪ ;:‬ܐ‪/ܸ. JD‬ܘ‪ .J1;X‬ܐ‪;:‬‬ ‫ܐ‪̄ W+̣V: JD‬‬ ‫ܐ‪̇ ./. JD‬ܗ"‪-ṾX 5"-‬‬ ‫^‪;: JP"̣-‬ܝ "=>‪ܸ .54‬‬ ‫ܿ‬ ‫̇‬ ‫ܸܗܘ‪ .J1̇;X‬ܘ ܼܿ‪=F1̣`. =+̣F6‬ܣ‪ .‬ܘ^‪;: JP"-^ W‬ܝ "=>‪ܼ .54‬ܘ^̣‪.J7‬‬ ‫*‪ JFV‬ܪ‪ R. .J:‬ܐ̇‪̄ ;:‬‬ ‫ܐܵ‪̇`F4ܵ: JA+FM JD‬ܘܣ‪ R. .‬ܐ̇‪;:‬‬ ‫̄‬ ‫(‪ܵ .‬ܗ̇ܘ ܕ̇ܨ‪̣/" =?̣.‬ܘ̈ܕ̣"‪J‬‬ ‫ܐܵ‪ /AP* .JD‬ܕ"‪=P‬ܥ ‪ JO+P:‬ܐ‪/ܵ.‬‬ ‫ܿ‬ ‫ܐ"̣‪ ;?̣^ #‬ܘ^‪ .5+:̈=" (#.#̣.ܼ W‬ܘ_‪cF‬‬ ‫*`̇ܘܪ‪ .WF6‬ܘ‪ #̣+̣:‬ܘ ܸ‬ ‫‪.R+Fo‬‬ ‫‪ J+AP.‬ܘ̣"̣‪#‬ܒ ‪ J4+̣A" 5:‬ܕ̇ܐ̣*̣=ܗܝ‪=̣^ [173r] .‬ܡ ‪̣ [ ]M‬‬ ‫ܐܬ̇ܕ‪;:‬ܘ ‪̇ JP41 /F1‬ܗܘ‪.‬‬ ‫‪=ܼܿ 6 Y-O:‬ܪ ‪ JAܵ+FM‬ܗ̇ܘ ̣ܵ^‪ .W‬ܘ ܸ‬ ‫ܘ ܸ‬ ‫ܵ‬ ‫ܿ‬ ‫ܘ^̣‪ JFV* =7‬ܪ‪ .J:‬ܕܼ>‪ -‬ܗ̣ܘ ܐ‪/ܸ.‬ܗ ܕ‪;:‬ܝ "=>‪ .54‬ܘ‪]ỤD‬‬ ‫ܿ‬ ‫̇ ܿ‬ ‫‪f* 5+:‬ܘܪܗ‪.‬‬ ‫‪ JA+FM‬ܗܘ ܼܘ_ ܸ‬ ‫‪;A. -E‬ܝ "=>‪ .54‬ܘ̣>‪ܼ Yp.=̣^ (n‬ܕܪ ܸ‬ ‫ܿ‬ ‫̈‬ ‫‪=Fo‬ܗܝ‪ .‬ܘ‪ JA+FM -ṾX‬ܗ̇ܘ ‪=̣*̣`̇.‬ܗܝ‪.‬‬ ‫ܘܼܿ>̈?‪-"̣`* JF‬ܘܗܝ ܼܘ̣*‪̣ p‬‬ ‫ܕܸ‪ܼܿ Y;PD‬ܐ_̣=[ܘܗܝ ܕ^‪ܼܿ .JP"̣-‬ܘܼ‪;6‬ܘ ̣ܐ‪=̇D‬ܢ‪ .‬ܘܵ^‪ JA+FM W‬ܘܼܿܐ‪w+̣D‬‬ ‫ܐ̣ܬ(‬ ‫ܐ̣"‪-‬ܗ ܘ ܼܿ‪ .JP̈4kܸ. iܸF6‬ܘ ܼܿ‪̣;6‬ܝ ̇ ܕ‪ܸ 5:̣ ]FAܼܿD‬ܪ‪ (#̣+̣6‬ܕܐ"̇‪ܸ J4k‬‬ ‫ܐ‪-^ /+ܸM#6‬ܡ ̇ܐ̣‪=F1‬ܣ *‪ JFV‬ܪܵ‪.J:‬‬ ‫‪ .J4ܸ?̣ܵ.‬ܘ̣‪ ]1‬ܕ_̣‪ܸ ;̇ 7‬‬ ‫ܘܕܐ"̇‪ܿ ܼ 5k‬ܙ‪̣#̄D`*̇ iD‬ܬ( ܵܙ‪ .(#̣+̣D‬ܘܕܐ̣‪ JP"̣-^ /. ;:‬ܕ‪J.‬‬ ‫̇‬ ‫̇‬ ‫ܸܬܗ‪=X‬ܟ ̇‪/.‬ܪ̇‪ .J1‬ܘܐܢ ܗ̤ܘ ܕ ̇ ̇ܗ‪ܼܿ RX‬ܐ‪=: .#D‬ܬ( *̣‪JP+‬‬ ‫ܐ‪ JD‬ܕ"‪#?̣Ṗ> J. 5‬ܗ *‪-A‬ܡ‪ .‬ܘܸܗ‪J4ܸ?̣ܵ. #̣kX‬‬ ‫`̣ܬ ܼܿܐ‪ܸ .#D‬‬ ‫̇‪ܸ :‬‬ ‫‪ܵ WM‬ܙ‪ .(#̣+̣D‬ܗ̤ܘ ܕ"‪ JP"-^ 5‬ܐ̣‪;:‬‬

224

THE HISTORY OF JOHN THE SON OF ZEBEDEE

and returned to the bathhouse with the harlot. Then the holy one said to me, ‘The Lord Jesus Christ rebuke you—he whom the Jews crucified in Jerusalem!’ And immediately an angel of the Lord struck me and I died.32 And there I saw the Glory and I saw a fearful sight, the glory of which no human being is able to narrate. But a little (of the story) from much I will tell, if this holy Mār John orders me.” [13] Immediately, his father fell before the holy one saying to him, “I beseech you, my lord, permit him to speak.” And the holy one beckoned the young man to speak. So the young man said, “I looked and, behold! a chariot of cherubim and seraphim without number and they had wings and they were covering their faces lest they look upon the Creator. And together all of them cried out, ‘Holy, holy, holy, Lord Almighty, who fills heaven and earth with his glory!’ And I saw twelve [173v] men in one company and seventy-two in another company and they were standing and lifting their heads to heaven. Then a right hand stretched out from between the cherubim resembling fire and it commanded the apostle in a powerful but pleasant voice, ‘Go forth and teach and baptize all peoples in the name of the Father and Son and Spirit of Holiness. All who believe and are baptized will indeed live, and those who do not believe will be judged.’33 And as I was afraid and shuddering, I approached that great company of seventy-two and entreated them to tell me who this was. They answered saying to me, ‘This is the Son of the Living God whom the Jews crucified in Jerusalem. This one whom you see, my son, all created things hinge upon a gesture of his hand. And he carries all the handiworks of the heights and depths and by his power the worlds and the creatures of the depths exist, for his power and his wisdom are great, and he sent him to redeem all of those who confess him and listen to him. It was he who said, while he was on earth, “I am the bread who has descended from heaven and everyone who eats my body will live.”’ And when I noticed his true appearance, I looked at that company of twelve and I saw this (man) who stands before you, clothed in glorious clothing, and standing at the head of that company of twelve near a certain old man. And the eyes of those eleven were looking at him lovingly, as if he might offer a petition 32 Another paraphrase of John’s actual words from earlier.

33 The statement about nonbelievers does not appear in any other witness.

APPENDIX B

225

J"‫ܘ̈ܕ‬/" ‫̣?̣=ܗܝ‬.‫ ܗ̇ܘ ܕܨ‬.JO+̣PAM=P+̣D;: R* ‫=ܪ‬7E ̣ Dܸ .ị. ̇ ܿ ܵ #̣"̣nܼ>‫ ܘ‬.‫̣ܬ‬#ܸ+̣:‫ ܘ‬J";:‫ ܕ‬/1̣`F: i4O: Y-O: ܸ ‫܁ ܘ‬.WF6‫*`ܘܪ‬ JP4+̈4* 5: (ܸ f: J.‫ ܕ‬.(#F>̱‫ ܕ‬#̣"nܸ>‫ ܼܿܘ‬.JOܵ*=̣6 5:‫ܬ‬ ̇ ị. -VẊ‫̤ܘ ܕ‬/D‫ܐ‬ ܹ .ịE_ 5: ]+̣F^ J.‫ܐ‬ ܸ .‫̣=̣ܬܗ‬O+̣?̣6 JMܸ#PDܸ‫ܕ‬ ̄ ;:̇‫ ܐ‬54>=" ‫;ܝ‬: JP"̣-^ .JD‫ܐ‬ ̄ J7̣*̇ ./. ;:̇‫ ܘܐ‬JP"̣-^ ‫ܡ‬-^ ‫] ̇ܐ̣*̣=ܗܝ‬ỤD Y-O:‫[ ܘ‬13] JDܵ‫ܐ‬ ܸ ;:̣‫ ܘܐ‬.]FAܼܿD‫ ܕ‬JA+F7. JP"̣-^ n:ܼܿ‫ ܼܿܘܪ‬.]FAܼܿD‫ ܕ‬/. sXܸ‫;ܝ ܼܿܐ‬: J.‫ ܕ‬JXp_‫ ܘܕ‬J*̣‫̇ܘ‬p1‫( ܕ‬#?̣1̇;: (‫ ܘܗ‬.#̣"ṅ> .JA+FM ‫̣=ܪܘܢ‬OD J.‫ܘܢ ܕ‬/+̈X‫ ܼܿܐ‬5+UܸOܼܿ:‫ ܼܿܘ‬.JÜo ‫̇ܘܢ‬/. #̣"̣‫ ܕܐ‬J4+ܵ4: ܵ * J";: x"-^ x"-^ x"-^ .#̣"̣`"=6 ‫̇ܘܢ‬/F1 5+7^̇‫ ܘ‬.Y‫̣?̇=ܕ‬7 #̣"ṅ>‫ ܘ‬.‫ܗ‬#̣O?̈6‫ ܬ‬5:̣ JM‫ ܘܐܪ‬J+A6 5+F:‫ ܕ‬.JD#̣F+> Y‫̣=ܕ‬E ̣ * 5"‫ ܘ̣ܬܪ‬5+̣7?̣6ܼܿ ‫ ܘ‬.Y‫̣=ܕ‬o Y-O* ;HM‫[ ܬܸܪ‬173v] Yp?̣o #̣4+* 5:̣ J4+̣A"̇‫ ܘ‬.J+AP. ‫ܘܢ‬/+6ܼܿ [ܸ 5+.ܸ‫ ܼܿܘ̣ܬ‬5+A+^̇‫ܐ>;̣ܬ( ܘ‬ ܿ ܸ J*‫ܘ‬p1 JO+̈FP. ‫ܘܢ‬/. Y-VỤ:‫ ܼܿܘ‬.Y‫̣=ܪ‬4. J+:‫ ܘܕ‬.#̣I ̣ ̣ PXܼ‫ܐ̣ܬ‬ ܿ ‫ܘܢ‬/Fk. ‫ܘ‬-AM‫ܘ ܘܼܿܐ‬-A.‫̇=^= ܘܼܬ‬X‫ ܕ‬.JA+̣H*ܼܿ‫ ܘ‬J+F> JFV* 5A ܸ "̇ /ܿ ̇ :‫] ܕ‬1 .J6‫ ܕ^=ܕ‬J>̇ ‫ ܘܪܘ‬Y;*̣‫ ܘ‬J*̣‫ ܐ‬WP* .JÄAM ܿ ̇ ̄ ]>‫ ̇ܕ‬-1‫ ܘ‬.5"̣‫ܬܕ‬#: 5A #̣"̣‫ ܘܼܪܬ‬JDܵ‫ܐ‬ ܸ ܸ "/ܼܿ : J.‫ ܼܘܕ‬.J+>̇‫ ܘ‬-AM‫ܘ‬ ̄ .5"‫ ܼܿܘ̣ܬܪ‬5+7?̣6̇‫( ܕ‬#*‫ ܪ‬Y‫̣=ܕ‬o ‫ܵ=̣ܬ ̇ܗܝ‬. #̣*;^ܸ ̇ .JDܵ‫ܐ‬ =4̣M .JD‫= ܗ‬4̣:‫ ܕ‬.ị. ‫;ܘܢ‬:`D‫ܘܢ ܕ‬/. #̣"‫ ܗ̇ܘ‬wP1̇#̣: ܸ ‫ܘ‬ ̈ ̇ ܿ ̇ J"‫̣ܘܕ‬/" ‫̣=ܗܝ‬U^‫ ܗܘ ܕܼܙ‬.J+> (/.‫= *;ܗ ܕܐ‬D‫ ܗ‬.ị. 5"̣;:‫ܘ̇ܐ‬ ܿ ̇ ‫ܗ‬n:‫ ܼܪ‬-+* (#̣"p* 5"/F1 .#D‫( ܐ‬n>̇‫ ܸ*;ܝ ܕ‬JD‫ ܗ‬.WF6‫`ܘܪ‬ ̈ * ܵ ̈ ܵ .JV:=̣M‫ ܘܕ‬J:‫ ܿ ܕܪܘ‬J4^‫ܘܢ ܬ̣ܘ‬/F1 5+̣7T‫ ܘܗ̤ܘ"̣= ܕ‬.5+.‫ܬ‬ =̣"‫] ܕܗ̤ܘ‬I: .J"#>̈‫( ܕܼܬ‬#"p*‫ ܘ‬JÄFM 34[5+̇A+̇^] /F+O*̣‫ܼܿܘ‬ 5+F"‫] ܐ‬k. ‫;̇ܘܩ‬UD‫ܪ ܕ‬-6ܼܿ /.‫ܗ ܘ‬#̣Aḵ>ܸ‫ ܘ‬J*‫ ܪ‬/F+> ̇ JM‫ *`ܪ‬-1 .;:̣‫ ܘܗ̤ܘ"̣= ܕܐ‬./. 5+7A6̇‫ ܘ‬/. 5+H+̣X‫ܬ‬#:‫ܕ‬ ̇ ̄ JD‫ܐ‬ ]1ܸ̄‫] ܕܐ‬1‫ ܘ‬.J+A6 5: ‫̣ܬ‬#ȮDܸ‫ ܕ‬JAO. JD‫ܐ‬ ܸ ‫ ܕ‬.(‫ܗ̣ܘ‬ ̇ ̇ ̄ ̇ .(‫;";ܬ‬6 ‫̣ܬܗ‬nO* JD‫ ܐ‬54+*#̣: ̣ X 5:̣ 5:̇ ܸ -1‫ ܘ‬.JOD ‫;ܝ‬E .‫=ܢ‬k+:ܼܿ-^ ‫ ܕ̇^`ܡ‬JD/. #̣"ṅ>‫ ܘ‬.;HM‫ ܕ̣ܬܪ‬Y‫̣=ܕ‬o ‫̇ܝ‬/* ‫ܵ>ܸ;̣ܬ‬ .;HM‫ ܕܬܸܪ‬Y‫̣=ܕ‬o ‫ ܕܗ̇ܝ‬/̇6;* ‫ ܘ̇^`ܡ‬.J"`o J6=̣?. x+̣?. -1 /* ‫ܢ ̈ܗ̣ܘܝ‬p+>ܵ .;HM-> ‫=ܢ‬D‫ܘܢ ܕ̇ܗ‬/+4̈+M‫ ܘ‬.-> J?̣_ ‫ܵ=ܬ‬. ‫ܡ‬-: JH+̇X ‫;ܒ‬VܼܿD‫ ܕ‬R"̣‫ ܐ‬.#̣"̣`?̣+̣?̇>̇ 34 man. A1 sup. lin.

226

THE HISTORY OF JOHN THE SON OF ZEBEDEE

on their behalf. But his eyes were lifted on high and he was weeping. And the old man drew near and was asking him, ‘My child, why are you weeping?’ When I asked the company of the seventy (two?),35 they tell me that Simeon was the old man’s name. And Mār John said to him, ‘Because of [174r] the error of idolatry which exists in the city of Ephesus, I am weeping. See! The (city) and its children are bent low and they worship demons who are dwelling in ruinous images.’ I heard a gentle and pleasant voice which says to him, ‘Go. Everything you have entreated before me will happen.’ And as I was shuddering, I recognized him, that he was the one whom I had risen up in order to kill him at the bathhouse, on account of his preventing me from fornication. And while I was marveling at these wonders which I saw, he came to me and said to me, ‘Be revived, O wretched one.’ My soul filled me and I lived, and, see, I stand before you. And now, I beseech him to let me draw near to the living sign and to make me his disciple. All of you also, my fathers, who have seen this wonder, repent from the error of paganism and despise the idols and let us worship him, believing in the Father and Son and Spirit of Holiness, now and for all time, forever and ever.” [14] Then a great assembly gathered and came there and went forth outside from there,36 while the governor clung to his hand. 37 And as the youth was coming before the holy one lifting his hands to heaven, they also came and arrived at the great square in the midst of the city and the whole city gathered—men, women, and children—until it was the ninth hour. Then when the priests saw the sign that happened, the youth Menelaus being made a preacher for the gospel, they were saying, “This noble youth is a son of the race of our Goddess Artemis, on account of these powers mustered by him.” But holy Mār John was crying out, “I am a human being who is subject to passions, a disciple of Jesus the Son of the living God who descended from heaven.” Then the governor—the father of Menelaus—fell at the feet of the holy one, [174v] and all of the nobles of the city with him, from the ninth hour until the eleventh hour. 35 E follows other witnesses in

36 i.e., out of the bathouse

reverting to “seventy” here even though Menelaus says “seventytwo” earlier.

37 It is unclear whose hand. In the early versions, it is to John’s hand.

‫‪227‬‬

‫‪APPENDIX B‬‬

‫>‪/+UF‬ܘܢ‪=4̈+M .‬ܗܝ ܕ"‪pA. 5‬ܘ‪݀ J:‬‬ ‫ܬ‪̈ 5+̈.‬ܗ̣ܘܝ ‪ܼܿ .Jḳ*̇ -1‬ܘ^ܸ;ܒ‬ ‫̇‬ ‫‪ Y;?̣o‬ܗ̇ܘ _̣?‪ܼܿ .J‬ܘ‪`Pܼܿ :‬ܠ ̄ܗ̣ܘ( ‪;*ܸ ./.‬ܝ ‪ Jk*̇ J4Aܵ.‬ܐ‪.#D‬‬ ‫‪=̣E. #̣.`̇6ܼܿ -1‬ܕ‪ Y‬ܗ̇ܝ ܕ ܼܿ‪] 5+7?̣6‬ܘܬ[̣"‪5‬؟[‪̇ .‬ܐ‪.ị. 5";:‬‬ ‫ܕ‪=7A6‬ܢ ‪ /A6‬ܕ_̣?‪ J‬ܗ̇ܘ‪ .‬ܘܐ̣‪;: /. ;:‬ܝ "=>‪]I: .54‬‬ ‫]‪=̣+7Tܵ [174r‬ܬ( ܕܸ‪ Yp1̣ܼܿ #̣X‬ܕܐ̣"̣‪̇ (#4̄"̣-A* #‬ܐܸ‪=HX‬ܣ ̇*‪Jk‬‬ ‫ܐܵ‪] .JD‬ܕ[ܗ( ‪ JU+U1‬ܗܝ ܘ"‪ ./̇"-̈F‬ܘܵ_‪̈`P. Y-E‬ܕ‪ Y‬ܕ ̇‬ ‫̄‬ ‫‪5"̣;AM‬‬ ‫̣‬ ‫̣‬ ‫ܸ‬ ‫̤‬ ‫̇‬ ‫̇‬ ‫ܿ‬ ‫]ܒ[ܨ‪ JO+̣D JF^ܵ .J?̣"̣;>ܼܿ JA.‬ܘܼ*‪ #̣7A6 JA+̣H‬ܕܐ‪./. ;:‬‬ ‫ܕܙܠ‪ ]1 .‬ܕ ܿܨ‪ i:ܿ -^ #+.‬ܗܘ(‪ .‬ܘ‪ܿ -1‬ܪ̇ܬ"‪ܵ ̄ #‬‬ ‫ܐ̣ܬ̇* ܿ‪./* #̣4ܸ+‬‬ ‫ܐ‪ܸ .JD‬‬ ‫ܼ ̣ ̣‬ ‫̤‬ ‫ܼ‬ ‫ܼ ̣ ̣‬ ‫ܸ‬ ‫ܐ^‪=+̣FI‬ܗܝ *̣ܵ?ܸ‪ ]M .J4‬ܕ ܼ ܿ‪̄ i4Fܼȯ;X‬ܗ̣ܘ(‬ ‫ܕܗ̤ܘ"̣= ܗ̇ܘ ܕ̇^‪ #̣A‬ܕ‬ ‫ܸ‬ ‫ܿ‬ ‫̇‬ ‫‪#:‬ܕ‪̄ ;:‬ܗ̇ܘ"̣‪ܼ 5:̣ #‬ܬ>̈="̣‪ (#‬ܕ>̇‪ .#̣"n‬ܗ̣‪RX‬‬ ‫̣‪ܵ 5:‬ܙ‪ .(#̣+̣D‬ܘ‪ܸ -1‬‬ ‫ܿ‬ ‫ܿ‬ ‫ܐ̣ܬܼ‪ WȮD‬ܕܘ"‪ܼ iPUD ị* #̣F: .J‬ܘ̇>ܸ‪ .#̣+‬ܘܗ(‬ ‫‪̣=ܵ.‬ܬܝ ܘܐ̣‪ܸ .ị. ;:‬‬ ‫‪̈ wP1̇#̣:‬ܐ‪ ./. JD‬ܕ‪i4*̣;VܼܿD‬‬ ‫̇^`ܡ ̈ܐ‪=k̇+:ܼܿ-^ JD‬ܢ‪ .‬ܘ‪]+k̇:‬‬ ‫ܸ‬ ‫̇‬ ‫ܿ‬ ‫‪ .J+> J̇ P+̣4.‬ܘܸ‪ܼ iD-?̇7D‬ܬ‪-+̣A.‬ܗ‪ .‬ܐܦ ܼܿܐ‪#̄D‬ܘܢ ‪=kF1‬ܢ ̇ܐ̣* ܵ̈‪/‬ܝ‪.‬‬ ‫ܐ̣ܬ‪=̣+7Tܵ 5: =4ܵX‬ܬ(‬ ‫ܕ̣>‪#"n‬ܘܢ ̇ܗܕ‪ܸ Y‬ܬܕ‪=̇:‬ܪܬ(‪.‬‬ ‫ܸ‬ ‫ܕܼܿ>‪̣=̣U4‬ܬ(‪ܼܿ .‬ܘ‪=̣PD‬ܛ ̣ܐ‪=D‬ܢ ‪ .Yp1ܼܿ #U.‬ܘܸ‪=̇ĖHD‬ܕ ‪-1 ./.‬‬ ‫‪ J*̣`* 54+̣4A"/ܼܿ :‬ܘ̣*;‪ Y‬ܘܪܘ>‪ J‬ܕ^̣=ܕ‪ .J6‬ܗ‪ܼܿ J6‬ܘ̣*̣‪5*̣nFk‬‬ ‫ܘ‪:5+AFM WF7.‬‬ ‫ܐ̣ܬ( ‪ .5:̇#̣.‬ܘ‪;?̣. cỤD‬‬ ‫]‪ JP41 [14‬ܕ"‪̄ x+̣41 (`+̣E_ 5‬ܗ̣ܘ( ܘ ܸ‬ ‫̣‪ 5:‬ܬ̇‪ܼܿ -1 .5:‬ܐ>̣‪ -+‬ܗ̤ܘ ܼ ܿ‪-"̣`* J1̇;X‬ܗ‪ .‬ܗ̤ܘ ܕ"‪̇ JA+FM 5‬ܐܸܬ(‬ ‫ܵ‬ ‫ܵ‬ ‫ܐ̣ܬܘ‬ ‫̄ܗ̣ܘ( ^ܵ‪=:-‬ܗܝ ܕ^‪ -1 .JP"̣-‬ܬ‪ 5+̈.‬ܐ"̈‪-‬ܘܗܝ ‪ .J+AP.‬ܘ ܸ‬ ‫ܿ‬ ‫‪ J^=̣P. =I‬ܪ*‪ J‬ܕ̣*‪̇#̣MfA‬ܗ ܕ‪ .(#4̄"-:‬ܘܸ‪/̇F1 #̤P41‬‬ ‫ܼܘ‪̣̇ :‬‬ ‫‪ .(#4̄"̣-:‬ܘ‪ JD-M‬ܐ̣"̣‪#‬ܘܗܝ ܗ̣ܘ( ܼ ܿܕ̣ܬ ܼܿ‪Yp?o .5+̈ ̣ 76̇ l6‬‬ ‫ܘ‪ JP̈D‬ܘ̈‪ Yp:=1 :J+FT‬ܕ"‪n>̣ -1 5‬ܘ ܵܐܸܬ( ܕܗ̤ܘ̣ܬ‪ .‬ܘ‪JAܵ+FM‬‬ ‫‪̇`F4:‬ܘܣ‪;1 -+̣?̣M -1 .‬ܘܙ( ‪̣;?̣H.‬ܬ(‪̇ .‬ܐ‪̄ 5"̣;:‬ܗ̣ܘܘ‪ .‬ܕܗ‪JD‬‬ ‫̇‬ ‫‪ /̇H4o‬ܗ̤ܘ ܕܼܿܐܪ‪ܼܿ s+AT‬ܐ‪/.‬ܬܢ‪]I: .‬‬ ‫‪O+?6 JA+FM‬‬ ‫‪ܸ ;* .J‬‬ ‫̣ ̇‬ ‫̄‬ ‫̇‬ ‫ܵܗ̣‪ JP"-^ ./* 5";M#H: JF+̈>ܼܿ 51‬ܕ"‪;: 5‬ܝ "=>‪ J7^ 54‬ܗ̣ܘ(‪.‬‬ ‫ܐܵ‪̄ JPD;* JD‬ܙܵ‪ .J6=̇P>ܵ JD‬ܬ‪-+̣A.‬ܗ ܕ"‪=̇P‬ܥ *;ܗ ܕܐ‪(/.‬‬ ‫ܕ ܸ‬ ‫>‪ܿ ܼ .J+‬ܕ‪̇ .J+A6 5:̣ #̣Oܸ ̇ D‬ܗ"‪ 5"-‬ܗ̤ܘ̇‪̇ J1;X‬ܐ*̣=ܗܝ ܕ‪̇`F4ܵ:‬ܘܣ‪.‬‬ ‫‪=Fo[ ]M ]ỤD‬ܗܝ ܕ^‪ .JP"̣-‬ܗ̤ܘ ]‪ [174v‬ܘ‪/F1‬ܘܢ ܪܘ[̣*‪J4‬‬ ‫‪̈ 6 ;HM-O. J:-M 5+7‬‬ ‫ܕ‪ 5: ./AM (#4̄"-:‬ܬ‪̈ 6 l6‬‬ ‫‪.5+7‬‬ ‫̣‬

228

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Then the holy one lifted the governor’s head [saying] to him, “Rise, you sweet tree, who gives gives early fruits, whose sm[ell] is sweet and whose odor is exhaled by the gospel; rise, my brother, and order your nobles to stand with you; rise and lift your head and do not sink again. Do not worship me, who am a servant, made and created, rather worship and praise him who created us in his image.” So the governor and the nobles all lifted their heads and looked and saw that the face of Mār John was like light. And being afraid, they beat their heads38 † and said to the holy one, “By the Lord Jesus Christ, make known to us how the Son of God came to the world and if there is hope for us to draw near to him and if he forgives us the sacrifices and libations by which we have been defiled.” [15-20] Then39 the holy one stood on the upper step and began to speak with them, full of, and overflowing with the Spirit of Holiness. And he revealed to them the Holy Trinity and that the Father was with his single40 Son from the beginning and he was not ever far off from the substance,41 the blessed fullness. And he spoke with them about the whole rule of the Messiah and about the powers and marvels he performed on earth. And he interpreted for them the union of the Messiah. And they cried out with every voice, “These are words about the Most High God. Blessed be our city, which has been counted worthy of the hand of favor!” Then Mār John responded and said to them, “Whoever beseeches me and confesses, if the Messiah forgives you all the iniquities, sacrifices, and libations which you sprinkled, behold, I say to you: if you believe in Jesus Christ [175r] and you [establish] your sect (and) do not again sin with libations [and] the stink of idols, and you do not again worship that which was made by human hands, but become confessors in the Father and Son and Spirit of Holiness, then, behold, I will do for you everything that he commanded me when my Lord ascended to heaven to his Father. And I will call out in his name on your behalf, beloved, and he will forgive your sins and regard you as spotless.” 38 Here the witness diverges quite substantially from the other witnesses, omitting two long speeches as well as the parade to the theatre in chs 15-20.

39 This paragraph contains technical theological language not found in any other witness. 40 The important ascetic term J"-+O" in the Syriac tradition. 41 The Syriac equivalent to ὑποστάσις.

‫‪229‬‬

‫‪APPENDIX B‬‬

‫^‪ JP"̣-‬ܕ"‪ܼܿ 5‬ܐܪ̣"‪ W‬ܪ‪ /6‬ܕܸܗܘ‪] J1;X‬ܘܐ̇‪=̣^ ./. [;:‬ܡ ‪R.‬‬ ‫ܐ̣"‪ J+F> J4F‬ܕ"̣‪/‬ܒ ‪ܿ ܼ .Jḳ"̣;* Y[`X‬ܕ>ܸ‪ܼ JF‬ܪܝ]̣>‪ [/‬ܘ‪̇`X‬ܚ‬ ‫ܿ‬ ‫ܸ*‪̣;?̣H* /AH‬ܬ(‪=̣^ .‬ܡ ‪ܵ R.‬ܐ>‪ܼܿ :i‬ܘ‪=̇VX‬ܕ ̇^‪ 5+A+‬ܪܘ[̣*ܼ‪R+4‬‬ ‫ܬ ݀‬ ‫ܐ ݀‬ ‫ܬܪ̣"‪ܸ /. W‬ܪܵ‪ .R6‬ܘ̣ܬ̣ܘܒ ‪ J.‬ܪ ̇ ܸ‪ .51‬ܘ‪J. i.‬‬ ‫‪=̰^ .RAM‬ܡ ‪ R.‬ܕ ܸ‬ ‫̇‬ ‫ܿ‬ ‫̇‬ ‫̇‬ ‫‪=̇E‬ܕ‬ ‫_‬ ‫‪J‬‬ ‫‪.‬‬ ‫ܐ‬ ‫‪.‬‬ ‫‪J‬‬ ‫"‬ ‫;‬ ‫*‬ ‫ܘ‬ ‫‪Y‬‬ ‫‬‫‪+‬‬ ‫?‬ ‫‪M‬‬ ‫‪Y‬‬ ‫‬‫?‬ ‫‪M‬‬ ‫ܝ‬ ‫‪#‬‬ ‫̣‬ ‫ܼ‬ ‫̣‬ ‫ܸܬ_‪=E‬ܕ‪̣ .‬ܐ‪ JD‬ܐ̣" ̣‬ ‫ܿ‬ ‫ܘܵܐܘܕ‪̇/. /. Y‬ܘ ܼܕ̣*;‪=A>p* 5. Y‬ܗܝ‪̇ .‬ܗ"‪ܼܿ 5"-‬ܐܪ̣"‪/+6[ =A‬ܘܢ‬ ‫ܸܗܘ‪ J1;X‬ܘܪܘ[̣*‪/F1 J4‬ܘܢ‪ .‬ܘ̣ܵ>;ܘ ܘ̣>‪n‬ܘ ‪;X‬ܨܘ‪ /X‬ܕ‪;:‬ܝ "=>‪.54‬‬ ‫ܐ"‪=̣D R‬ܗܪ‪ .Y‬ܘܼܿܐܪܸ‪̇/+6ܼܿ [ =1‬ܘܢ ‪ܸ -1‬ܕ>̣‪ † .5+F+‬ܘܐ̣‪;:‬ܘ ‪/.‬‬ ‫‪=̇P+̣D;A* .JP"̣-V.‬ܥ ‪ܵ .JO+̣P:‬ܐܘܕܥ ‪ܼܿ 5.‬ܐ"̇‪̇ J4k‬ܐܸܬ( *;ܗ‬ ‫‪=̣*̣;^ܼܿ#̣A‬‬ ‫ܕܐ‪ .JAF7. (/.‬ܘܐܢ ܗ̤ܘ ܕܐ̣"̣‪ܸ . Y;?̣_ 5. #‬‬ ‫̇‬ ‫ܐ ݀‬ ‫ܬܵ‪/* 56=ܼܿ T‬ܘܢ‪.‬‬ ‫‪̣=ܵ.‬ܬܗ‪ .‬ܘܐܢ ̇‪ 5. c?6‬ܕ̣*̈‪ JO‬ܘ‪ J+^̈=̣D‬ܕ ܸ‬ ‫ܵ‬ ‫‪ .J+FMܸ Jo‬ܘ̇‪̣;6‬ܝ ܕ‪]FAܼܿD‬‬ ‫]‪ [15-20‬ܗ̤ܘ ܕ"‪-* /. W^ܵ JP"̣-^ 5‬ܪ ̣‬ ‫ܿ‬ ‫̇‬ ‫‪JFo‬‬ ‫‪/AM‬ܘܢ‪̄ JFܸ: -1 .‬ܗ̣ܘ( ̇ܘ̇‪;* lU6‬ܘ>‪ J‬ܕ^̣=ܕ‪ܼ .J6‬ܘ ̣‬ ‫‪/.‬ܘܢ ‪ ]M‬ܬ‪̣=̣"ܵ#̣+.‬ܬ( ^‪ܼܿ .(#P"̣-‬ܘܕ‪ WM‬ܐ̣*‪ J‬ܐ̣"̣‪#‬ܘܗܝ ̄ܗ̣ܘ(‬ ‫ܿ‬ ‫‪̇#̣A:‬ܘܡ‬ ‫*;ܗ ̣"‪ .#̣P"̣;* 5:̣ J"-+̣O‬ܘ‪ܼ J.‬ܪ>̣‪ c+‬ܗ̣ܘ ܐܦ ‪ܸ J.‬‬ ‫̣‪ 5:‬ܐ̣"̣‪̣#‬ܘ̣ܬ( ܼܿ‪ .J*̣=̈ ̣ T #̣+̇F:‬ܘܼܿ‪/AM ]F:‬ܘܢ ‪/̇F1 ]M‬‬ ‫‪̣=̣D;*-:‬ܬܗ ܕ‪ .JO+̣P:‬ܘ‪ JF+̈> ]M‬ܘܸܬܕ‪̣p:‬ܬ( ܕ_̣‪;7‬‬ ‫ܿ ̇‬ ‫ܵ‬ ‫‪/. Wo‬ܘܢ ‪̣="-ܵ> ]M‬ܬܗ ܕ‪ .JO+̣P:‬ܘ^̣‪=7‬‬ ‫*`ܪ‪ .JM‬ܘܼܬܪ ܸ‬ ‫̈‬ ‫ܐܸ‪ 5+D‬ܕ̇ܐ‪.JA";: (/ܵ.‬‬ ‫‪/F1‬ܘܢ *‪ .JF^ -O‬ܕ̇ܗ‪ܸ JF^̈ #̣4* 5+.‬‬ ‫ܐ‪݀ 6‬‬ ‫‪݀ 4̄"̣-A. /̇+*̣=̣T‬‬ ‫‪#‬ܘ"̤‪ .#‬ܗ̤ܘ ܕ"‪5‬‬ ‫‪#‬ܢ‪ .‬ܕ‪̇=: Y-"`ܼܿ.‬ܗ̣*‪(#‬‬ ‫ܸ‬ ‫̇ ̇ ̇‬ ‫‪i4:‬‬ ‫‪;:‬ܝ "=>‪ J4̣M .54‬ܘܐ̣‪/. ;:‬ܘܢ‪ .‬ܗ̇ܝ ܕ̣*‪#+7‬ܘܢ ܸ‬ ‫ܐ‪;:‬ܬ̇ܘܢ‪ .‬ܕܐܢ ̇‪=k. c?6‬ܢ ‪ܵ ]1 JO+P:‬‬ ‫‪ J.=̣M‬ܘܸܕ̈*‪JO‬‬ ‫̣̄̇‬ ‫̣‬ ‫̣‬ ‫ܘ ܸ ̣‬ ‫ܿ‬ ‫̇‬ ‫̄‬ ‫̇‬ ‫ܘ‪ J+^̈=̣D‬ܕܼ‪ 5+̣VD‬ܐ‪#D‬ܘܢ‪ .‬ܗ( ܐ‪ ;:‬ܐ‪=ḳ. JD‬ܢ‪ .‬ܕܐܢ‬ ‫̇‬ ‫‪̇#4A‬ܘܢ *‪ [175r] :̄ịPAM=P+‬ܘ]ܐܬܩ["‪̇#A‬ܘܢ *ܸ; ‪=ḳ4+ܵM‬ܢ‪.‬‬ ‫ܼܿܗ"‬ ‫ܸ‬ ‫ܿ‬ ‫ܬ̣ܘܒ ‪ܸ J.‬ܬ̣ܬܼܿ>‪ܿ =IF‬ܢ *‪] J+^̈=̣4‬ܘ[*‪̣;Xn‬ܘ̣ܬ( ܕ‪ .Yp1̣#ܼX‬ܘ‪J.‬‬ ‫ܐ‪ J.‬ܗ̤ܘ" ݀‬ ‫‪ #‬ܘܢ‬ ‫ܬܘܒ ̣ܬ_‪-E‬ܘܢ ܼ‪ -?̣ܵ7.‬ܐ̣"̈‪ J"-‬ܕ̣*‪ܸ .JP4+̈4‬‬ ‫ܵ‬ ‫ܐ‪ JD‬ܗ( ̇‬ ‫‪̄ -?ܸM‬‬ ‫ܐ‪JD‬‬ ‫ܵ‪=:‬ܕ"‪ J*̣`* 5‬ܘ̣*;‪ Y‬ܘܪ̣ܘ>‪ J‬ܕ^̣=ܕ‪ .J6‬ܘ ܸ‬ ‫ܵ‬ ‫̇‬ ‫‪=ḳ.‬ܢ‪-: .‬ܡ ܕ ܼ ܿ‪;: J+AP. cF_ -1 iD-ṾX‬ܝ ‪̣=.‬ܬ ܐ*̣=ܗܝ‪ .‬ܘ̇^;‪Y‬‬ ‫ܐ‪=k+*̈=>ܵ ]I:̇ ./AP* JD‬ܢ ܘ̇‪=k"̈/I> c?6‬ܢ‪ܼܿ .‬ܘ‪=Oܵ:‬ܪ‬ ‫‪=̣1‬ܬ̈‪=1̣#̣:‬ܢ‪:‬‬

230

THE HISTORY OF JOHN THE SON OF ZEBEDEE

[21] And after these things, the whole assembly in the theatre42 cried out saying, “We beseech you, O servant of the Living God, do everything that you have prayed and let us partake in the living mystery so that we might live and not die.” Then Mār John ordered the governor to make a cistern in one of the corners of the theatre. And the governor ordered right away and stone masons came and made a cistern and water entered and filled the cistern. And it was broad on every side—12 cubits (wide)—and its depth was two and a half cubits. And the holy one ordered the governor that they bring seventy pints of choice, scented oil. So, he gave the order, and (the oil) was brought43 and a large bowl was filled with it. Then the holy one approached and knelt down and looked toward heaven, and he cried out in the midst (of) the theatre, “Holy is the Father; holy is the Son; holy is the Spirit of Holiness, forever, amen!” And all the people cried out, “Amen!” Then the holy one made the sign of the cross44 over the oil and cried out in a loud voice, “Praise to the Father and to the Son and to the Spirit of Holiness, forever, amen!” And immediately the power of the Spirit of Holiness descended and fire broke out over the oil but the oil did [not ignite]. But angels45 were spreading their wings over the oil and crying out, [175v] “Holy, holy, holy Lord Almighty!” [22] And when the assembly saw these things, they were very afraid and they fell on their faces and worshiped Christ. And as soon as the oil was sanctified, the holy one approached and sealed them and said, “In the name of the Father and Son and Spirit of Holiness, forever, amen.” And all the people cried out, “Amen!” And immediately these two46 angels came and hovered over the water and were crying out, “Holy, holy, holy Father and Son and Spirit of Holiness from him.47” Holy Mār John cried out after them, “Amen!” And then the 42 The theatre has not been mentioned until now, since the move to the theatre happened in a sequence that has been passed over by the scribe. This confirms that ms E is a paraphrase and is either editing the longer version of the narrative by paring it down, or is working from a heavily edited version. 43 Lit. “came”

44 Syr. J?+.‫ ܕܨ‬JA6‫ ܪܘ‬an important phrase from early Syriac tradition. See Murray, Symbols of Church and Kingdom. 45 Earlier witnesses specify two angels. 46 Earlier, “two” was not specified. 47 See the above p. 148 fn 2.

APPENDIX B

231

.5";:‫;ܘܢ ̇ ܘ̇ܐ‬T‫̇ܐ‬#ܸ*̣‫ ܕ‬JP41 /F1 =7̣^ .5+.‫ܪ ̇ܗ‬#̣*̇ 5:̣‫[ ܘ‬21] ̇ .#D‫ ܐ‬J?.‫ܡ ܕܨ‬-: M R4: ܸ -?ܸM .J+> (/ܵ.‫ܗ ܕܐ‬-? ܸ 54+7*̇ ܵ ̄ ‫;ܝ‬: 5"‫ ܗ̤ܘ ܕ‬.‫̣=̣ܬ‬AD J.‫ ܘ‬JODܸ‫ ܕ‬J+> (‫ *`ܪܙ‬5. ‫=ܬܦ‬6ܵ‫ܘ‬ ‫̇ܗ‬#̣Dp^ 5:̣ Y-O*ܵ ̇ JDܵ‫ ܼܿܘܙ‬-?̇7Dܸ‫ ܕ‬.J1̇;X‫ܘ‬/ܸ. -ṾX 54>=" ‫ܘ‬-?̣M‫ ܘ‬J.=̈HXܵ ‫ܐ̣ܬܘ‬ ܸ ‫ ܘ‬.‫ܗ‬#̣6ܵ;* J1̇;Xܿ ܼ ‫ ܸܗܘ‬-ṾX‫ ܘ‬.‫;ܘܢ‬T‫ܕܸܬ̇ܐ‬ ܵ ܿ ܿ ܿ 5+?̈o ܸ ‫ ܘ‬J+̈: =FṂ‫ ܘ‬.JD‫ܼܿ ܿܘܙ‬ ܼ ]ḳ. (‫ ̄ܗ̣ܘ‬r"̣‫ ܼܘ ܿܪܘ‬.JD‫ ܼܘܙ‬ịF:‫ܐ̱ܬ‬ ܵ ‫ܬܪܬ‬ ܿ ‫ ܘ‬.5+̈:‫ ܼܿܐ‬YpHM ./̇EFXܸ‫ ܘ‬J:̈‫ ܼܿܐ‬5"‫ ̄ܗ̣ܘ( ܼܬܪܬ‬c+̣AM ܼ ܼ ̣ ̇ ܿ ܿ ܿ ̇ ܿ ܵ J+6‫ ܸܪ‬JAH?ܼ: JOP: ܸ ‫ܘܢ‬#+Dܼ‫ ܕ‬.J1;Xܼ‫ܘ‬/ܸ. JP"̣-^ -ṾX‫ܼܘ‬ ܿ ܸ ‫ܐ̣ܬ( ܘ‬ ‫ ܘ^;ܒ‬./4: ܸ ‫ ܘ‬-ṾX‫ ܘ‬.JIḦ^̣ 5+̣7?̣6̇ ܸ J*;M #̤+F:ܼ‫ܐ̣ܬ‬ ܿ fA* J7^‫ ܘ‬.J+Aܿ P* ;>ܵ‫ ܘ‬J1̇‫ *=ܪ‬W_ JP"-^ .‫;ܘܢ‬T‫ ܸܬ̇ܐ‬#̣M ܼ ܸ ̣ ܼ ̣ ̣ ̄ ̇ .5+: ܸ ‫ ܐ‬5+AF7. :=̣ ^‫ ܕ‬J>‫ ܪ̣ܘ‬x"̣-^ .Y;* x"-^ .J*̣‫ ܐ‬x"̣-^ ̇ JAܿ6‫ ܪ̣ܘ‬-?̣M JP"-^ 5"-"‫܀ ܗ‬5+: ܸ ‫ ܐ‬JAM /F1 =7̣^‫ܘ‬ Y;?̣.ܼ‫ ܘ‬J*̣`. :=̄ ̣ 6 .J:ܵ‫ ܪ‬JFV* J7̣^‫ ܘ‬.JOP: ܸ ]M J?̣+̣.‫ܕܨ‬ ̇ 5+AF7. J6‫ ܕ^̣=ܕ‬J>‫;̣ܘ‬.‫ܘ‬ J>‫ ܕܪ̣ܘ‬JF+> #̣OܸD Y-O: ‫ܘ‬ . 5 + : ‫ܐ‬ ܸ ܵ ̄ JOP: ‫ ܘܗ̤ܘ‬.JOP: ܸ ]M ‫ ܗܘ̣ܬ‬J.‫=ܵܙ‬o#: ܸ Y‫̣=ܖ‬D‫ ܘ‬.J6‫ܕ^̣=ܕ‬ ̇ ̈ ̄ ̈ ]7ܸ. ‫ܘܢ‬/+Uo ‫ ܗ̣ܘܘ‬5+̣_;X 5"‫ ܕ‬J1̣`F:̣ .(‫ ̄ܗ̣ܘ‬48[-V" J.] J";: x"-^ x"-^ x"-^ [175v] ‫ ̄ܗ̣ܘܘ‬5+7^̇‫ ܘ‬.JOP: 5:̣ .JD#̣F+> ]M =FỤD‫ ܘ‬.(#̣*‫( ܪ‬#F>̱‫= ܕ‬F>ܹ‫ ܕ‬5+.‫( ̇ܗ‬n>̣ -1 5"‫ ܕ‬JP4̇1 [22] ܿ .JOP: ‫ܫ‬-^‫ܐܬ‬ ܸ -1‫ ܘ‬.JO+̣PA. ‫ ܗ̣ܘܘ‬5"-E ܼ _‫ܘܢ ܘ‬/+̈X‫ܼܿܐ‬ Y;*̣‫ ܘ‬J*‫ ܐ‬WP* .;:̣‫=ܢ ܘܐ‬D‫ܡ ܐ‬#̣>‫ ܘ‬.JP"̣-^ ‫ܒ‬q^ 5"-"‫̇ܗ‬ ‫܀‬5+:‫ ̇ܐ‬JAM /F1 =ܿ7̣^‫ ܘ‬.5+:‫ ̇ܐ‬5+AF7. J6‫ ܕ^̣=ܕ‬J>‫ܘܪܘ‬ 5+7^̇‫ ܘ‬.J+̈: ]M =U>‫ܐ̣ܬܘ ܘܼܪ‬ ܸ .5"‫ ܬܪ‬5+.‫ ̇ܗ‬J1̣`F: Y-O: ܸ ‫ܘ‬ 5:̣ J6‫ ܕ^̣=ܕ‬J>‫ ܘܪܘ‬Y;*̣‫ ܘ‬J*̣‫ ܐ‬x"-^ x"-^ x"-^ ‫̄ܗ̣ܘܘ‬ ̇ 5"-"‫܀ ܘ̇ܗ‬5+: ܹ ‫ܘܢ ܐ‬/"[#̣* J7̣^ .54>=" ‫;ܝ‬: JP"-^ .‫ܐ̣ܬܪܗ‬

48 There is simply a gap here in the manuscript. This verb must have been wanting in the base text and so the scribe left a blank. This is likely the case with other gaps in the manuscript as well. This confirms that ms E was not

dependent on any of the extant witnesses. It suggests, rather, that it was based on another abdriged version of the text that contained several lacunae throughout. I have supplied the verb from earlier witnesses.

232

THE HISTORY OF JOHN THE SON OF ZEBEDEE

holy one said to the whole assembly, “Rise in the power of God.” And all of them rose up trembling with fear and spreading their hands to heaven and crying out and saying, “Great is this mystery!” and “We believe in the Father and the Son and the Spirit of Holiness!” Then the governor fell before the holy one and said to him, “What is it necessary for us to do?” The holy one said to him, “Strip off your clothes from yourself.” And after he had stripped, the holy one approached and made a cross with the oil on his forehead and (then) anointed his whole body.49 And he brought him to the cistern and said to him, “Descend, my brother, who has become a new first born, who enters the fold of the master (of the) sheep at the head of the flock; descend, my brother, since the lambs are looking to you and they are running and are your companions.” Then the governor cried out while weeping and saying, “I believe in the Father and Son and Spirit of Holiness!” And he jumped and went down into the pool. Then the holy one approached and set his hand on the governor’s head and baptized him and said to him, “In the name of the Father.”50 And when he came up out of the water, he clothed him (in) white garments and gave him (the sign of) peace and said to him, “You have become a youth and your name has been written in heaven.” Then the whole assembly [176r] was rushing to descend into the pool, each one in before their neighbor. And all of the nobles were standing around the pool and they waved their hands to the crowd to be silent. But the whole crowd was crying out and saying with scorn, “Our fathers and brothers: let us run and be anointed with this holy oil, and bathe in this water, and become white, lest, perhaps, the water vanish or the oil diminish.” [23] Then the holy one cried out to them, “Be silent, little flock! Your Father who is in heaven wishes for you to give you his kingdom.” 49 Pre-baptismal anointing was a practice in the early Syriac tradition. Note the use of JA6=o here instead of Y;EX as in the earlier versions. 50 Baptism only in the name of the Father. The scribe does not include “and in the name of the Son and in the name of the Spirit of Holiness.” This is remarkable from the liturgical standpoint

but it must be a corruption, given that elsewhere the trinominal formula is used. It is possible that the base text used by the scribe was corrupt, but it is puzzling that a scribe would not recognize this obvious corruption and simply fill in the missing pieces of the baptismal formula.

APPENDIX B

233

=A^ܵ‫ ܘ‬.‫ܢ‬/.‫ ܕܐ‬JF+O* =:=̣^ .JP41 /Fk. JP"̣-^ ;:̣‫ܐ‬ ܿ .J+AP. ‫ܘܢ‬/"̈-"̣‫ ̈ܗܘܝ ܐ‬5H"pX‫ ܼܿܘ‬.5"#ܸ"ܼܿ ‫ ܼܪܬ‬-1 (#F>̱-* ‫ܘܢ‬/F1 ܿ ܵ ̄ ‫ *`̣ܒ‬54+̣4A"/ܼܿ :‫ ܼܿܘ‬.JD‫ܐܪܙ( ܗ‬ =*̇‫ ܕܼܪ‬.5";:‫ ̄ܗ̣ܘܘ ܘ̇ܐ‬5+7^̇‫ܘ‬ ‫=ܗܝ‬:-^ J1̇;X‫] ܹܗܘ‬ỤD 5"-"‫ ̇ܗ‬.J6‫ ܕ^̣=ܕ‬J>‫ ܘܪܘ‬Y;*̣‫ܘ‬ .JP"̣-^ /. ;:̇‫ ܐ‬.-?7Dܹ‫ ܕ‬5. ‫ ̇ܙܕܩ‬J4:ܵ ./. ;:̣‫ ܘܐ‬JP"-^‫ܕ‬ J?̣+̣.‫ ܨ‬/. -?̣M‫ ܘ‬.JP"-^ ‫ ^ܹ;ܒ‬.ṛF6 -1‫ ܘ‬.R4: R"̈#ODܼܿ ‫̇=ܚ‬F6 /*̣;^ܼܿ‫ ܘ‬./A6=̣o /Fk. /OܹP:ܼܿ‫ ܘ‬.‫=ܗܝ‬4+̈M #̣+* JOPA* ̇ (‫̣ܬ‬->ܼܿ Y;1̣=̣* #"‫ ܕܗܸܘ‬.i>‫ >̄=̣ܬ ܵܐ‬./. ;:̣‫ ܘܐ‬.JDܵ‫ܵ=̣ܬ ܼܿܘܙ‬. ̇ Y;:ܵ‫ ܕ‬Y;+ܵI. Y‫ܪ‬ṅo ‫`ܠ *;ܫ‬M ̇ ‫ܕ‬ R. 5"n>̇‫ ܕ‬.i>‫ >̇=̣ܬ ܵܐ‬.J4̇M ܹ ܵ -1 J7̣^ J1;X‫ ܹܗܘ‬5"-"‫ ̇ܗ‬.Yp?̣>ܼܿ R. 5"‫ ܘ̇ܗܸܘ‬5+̣T‫ ܘܪܗ‬Yp:‫ܐ‬ ܸ ̇ ܿ .J6‫ ܕ^=ܕ‬J>‫ ܘܪܘ‬Y;*̣‫ ܘ‬J*`* JD‫ ܐ‬5A ܹ "/ܼ: .;:‫ ܘܐ‬Jk*̇ ̇ ̇ ]M ‫ܗ‬-"̣‫ ܐ‬W_‫ ܘ‬JP"-^ ‫ ^;ܒ‬5"-"‫ ܗ‬.‫=ܕ ̣ ̄ܝ‬A7Aܼܿ. #̣OܹD‫ ܼܿ=ܪ ܼܿܘ‬6‫ܼܿܘ‬ -1‫ ܘ‬.J*̣‫ ܐ‬WP* ./. ;:̣‫ܗ ܘܐ‬-AM‫ ܘܼܿܐ‬51 .JX;X‫ ܕܹܗܘ‬/6‫ܪ‬ JAF6 /. ‫ܒ‬/̣"‫ ܘ‬.Y[=>ܹ ‫̈ܘܗܝ‬#ODܼܿ /P?.‫ ܼܿܐ‬.J+:̈ 5:̣ cFܹ_ 5"-"‫ ̇ܗ‬.J+AP* RA6 ‫ܒ‬#ܹ1̇‫ܐ̣ܬ‬ ܸ ‫ ܘ‬.J+FT #"̇‫ ܗܸܘ‬./. ;:‫ܘܐ‬ ܿ #̣OܼܿA ̣ . ‫ܡ >̣?;ܗ‬-^ -> ‫ ܗ̣ܘܘ‬5+̣*̣‫;ܗ‬Hܼ: ./F1 [176r] JP41ܹ /̇"̣‫ܪ‬-ܵ> ‫̄ܗ̣ܘܘ‬ 5+A+^̇ J4*̣[‫ܘܢ ܪܘ‬/F1‫ ܘ‬:=̄A7Aܼܿ. ݀ PDܸ‫̇=ܣ ܕ‬F1̣`̇. ‫ܘܢ‬/"̈-"̣‫= ܐ‬U+̣D‫ ܘ̇ܐ‬.(#"̣‫̇=ܕ‬A7:‫ܕ‬ .‫^=ܢ‬# 5"/̈*̣‫ ̇ܐ‬.(‫̣=̣ܬ‬I+̣PU* 5";:‫ ̄ܗ̣ܘܘ ܘ̇ܐ‬5+7^̇ ./F1 5"‫=ܣ ܕ‬F1̣‫̇ܐ‬ ̈ * JOHDܹ‫ ܘ‬.JP"-^ JD‫ ܗ‬JOP: ‫̇=ܚ‬PAD ‫; ܿܗܛ‬Dܹ .5+̈>‫ܘܼܿܐ‬ J+A ܼ ܵ ܵ ܵ ̈ ̇ .;H> JOP: ‫ ܐܘ‬.5+Xܹ=: J+: ;?̣1 JA.‫ ܕ‬.‫ܵ>=ܪ‬#̣Dܸ‫ ܘ‬5+.‫̇ܗ‬ .Y‫̇=ܪ‬M‫ ܙ‬Y‫ܪ‬no ‫ ܗܸܘܝ‬J̇+FPܸ* .‫̇ܘܢ‬/. J7̣^ JP"-^ 5"-"̇‫[ ܗ‬23] :‫̣=̣ܬܗ‬kF: ‫=ܢ‬ḳ. ‫ܠ‬#Dܹ‫ ܕ‬J+AP*‫̇=ܢ ܕ‬1̣=̣*̣‫̇=ܢ ܐ‬ḳ* J*̣‫ܕܨ‬

51 Sic. =

J1;X‫ܗܘ‬

234

THE HISTORY OF JOHN THE SON OF ZEBEDEE

And there were baptized on that day fourty-thousand one hundred and fifty souls.52 [24] Then the governor mounted all of his strength and they went to the temple (of Artemis). And he said to holy Mār John, “Permit me to slay these priests of Artemis and the rest of these people who do not believe in Christ, for until now their mind is inclined toward worship of idols.” But holy Mār John said to the governor, “Do not kill any person because all of these people you see who are inclined to worship an idol, their own lives will truly be restored and they will become true disciples of Jesus Christ. Do not slay them by the sword.” And when the holy one entered and saw the temple of Artemis, he said to the governor and nobles of the city, “My brothers, I wish to dwell here.” Then they replied to him, “Give us the order and we will build you a palace here just as you desire.” But the holy one said, “No, my lords, I will not dwell in a palace. But if you desire that my will be satisfied, make me a single hut on this tower53 and I will dwell in it the days of my life.” [176v] So the governor ordered immediately and they went and made him a hut above the temple of Artemis. And he dwelt there in the hut for a long time and all those believing in Jesus Christ our Lord were visiting him and were being baptized by him. And he administered to them the body and holy blood of the Son of God. And whenever the holy one gazed below him, he saw the defilement of those priests worshiping below him and he was quiet. [25] Then after four months, the priests were gathered and the unbelieving pagans came to them and said to them, “It is fitting for us to hold a festival for our goddess Artemis. But each one of you make preparations for whatever they can and let us sacrifice from the oxen and sheep and let us see for what reason our goddess is angry so that she has deserted the entire assembly of the city to go after Jesus the Son of Mary.” Then those pagans were gathered a

52 Other witnesses all have 39,205 souls. 53 The other witnesses have the hut on a hill overlooking the

temple of Artemis. This is a strange request as a ‫ܠ‬-E: is a tower or a bulwark, not a typical place to build a hut.

‫‪235‬‬

‫‪APPENDIX B‬‬

‫̇ܗܸܘ"‪ 5‬ܗ̣ܘܘ ܕ"‪̇ 5‬ܗ‪=D‬ܢ ܕ‪-ẠM‬ܘ *‪̇/‬ܘ "=‪ܼܿ .J:‬ܐܪ*‪̇ 5+̣7‬ܐ‪5+̣̈U.‬‬ ‫ܼܿܘܵ‪ (`:‬ܘ̇>‪.5P̈UD 5+̣PA‬‬ ‫ܐ̣ܬܘ ‪.Yp1̣#̣X #̣+?ܹ.‬‬ ‫]‪ [24‬ܗ̇"‪ 5"-‬ܪܸ‪ܸ @1‬ܗܘ‪ J1;X‬ܘ̣‪ /F+>ܼܿ /F1‬ܘ ܸ‬ ‫̇‬ ‫ܐ^‪=I‬ܠ ‪5+./.‬‬ ‫ܘܐ̣‪;: JP"̣-V. /. ;:‬ܝ "̇=>‪ܼܿ .54‬ܐܸ‪ i. sX‬ܕ ܸ‬ ‫‪=4A‬‬ ‫‪ Yp:=̣1‬ܕܼܿܐܪ‪ .s+AT‬ܘ‪ J1;P.‬ܕ̇ܗ‪ JP4+̈4* 5+.‬ܕ‪ J.‬ܗ̇" ܸ‬ ‫‪̣-E‬ܬ(‬ ‫*‬ ‫‪ܸ .JO+̣PA‬‬ ‫ܐ‪ ]+1-M J.‬ܨܸ‪ܹ J.‬ܪ‪/4+ܵM‬ܘܢ‪#̣*̇ .‬ܪ _ ̣‬ ‫ܿ‬ ‫̇‬ ‫ܕ‪ JP"-^ .Yp1̣#ܼX‬ܕ"‪;: 5‬ܝ "=>‪ .54‬ܐ‪/ܸ. ;:‬ܘ‪ .J1;X‬ܕ‪J.‬‬ ‫̇‬ ‫ܬ^‪=̇I‬ܠ ‪ ]I: .xDܵ`.‬ܕ‪/F1‬ܘܢ ̇ܗ‪ 5+.‬ܕ̇>‪ (n‬ܐ‪ #D‬ܕܨܹ‪5+.‬‬ ‫‪̣-E‬ܬ ‪;";6 5+4Ẋ .Y;1̣#̣X‬ܐ̣"̣‪ 5:̣ #‬ܨ̣*̣=̣ܬ ‪/PUD‬ܘܢ‪ .‬ܘ̇ܗܹܘ"‪5‬‬ ‫ܿ‪̣ H.‬‬ ‫ܵ‬ ‫ܼܬ‪=̇P+̣. Yp";6 Y-̈+̣A.‬ܥ ‪ J. .JO+̣P:‬ܬܘܹ*‪̣ -‬ܐ‪=D‬ܢ *‪.J*;O‬‬ ‫‪ -1‬ܕ"‪ܼܿ JP"̣-^ ]Ṃ 5‬ܘ̣>‪/"n‬ܝ ‪̇#+?̣.‬ܗ ܕܼܿܐܪ‪ .s+AT‬ܐ̣‪;:‬‬ ‫‪/.‬ܘ‪ܼܿ J1;X‬ܘ‪;.‬ܘ[̣*‪ J4‬ܕ‪ܼܿ .(#4"̣-:‬ܐ̈>‪ .i‬ܗܪ‪̇ J1‬ܨ*‪̄ J‬‬ ‫ܐ‪JD‬‬ ‫ܸ‬ ‫ܿ‬ ‫̇‬ ‫ܿ‬ ‫ܵ‬ ‫‪̣ .;A‬ܗ‪=D‬ܢ ܕ"‪ ./. =+̣4Xܼ 5‬ܕ‪ 54"̣-VX‬ܘ̣*ܹ‪ R. 5+4‬ܗܪ‪J1‬‬ ‫ܕ ܹ‬ ‫ܐ‪ܼ M‬‬ ‫*̣‪;+‬ܬ(‪ܼܿ .‬ܐ"‪ R‬ܕܪ̇>‪ W‬ܐ‪ܸ .#D‬ܗܘ ܕ"‪ 54JP"-^ JP"-^ 5‬ܐ̇‪J. .;:‬‬ ‫̇‬ ‫ܐ‪ J.‬ܐܢ ܵܪ>‪̄ 5+A‬‬ ‫‪p:‬ܝ‪#̣"̇ J. .‬ܒ ̄‬ ‫ܐ‪݀ D‬‬ ‫‪#‬ܘܢ ‪r+̣D‬‬ ‫ܐ‪;+̣?* JD‬ܬ(‪ܸ .‬‬ ‫‪.;A‬‬ ‫‪ J.-E‬ܗ‪ .JD‬ܕ̣*̇‪ܸ /‬‬ ‫ܨ ܹ*ܵ‪-?ܹM .i4+‬ܘ ‪̣ A* Y-> (#̣Fİ: ị.‬‬ ‫ܐ‪ܼ ܿ M‬‬ ‫ܿ‬ ‫ܿ‬ ‫"=̈‪ܼܿ [176v] .i+̈>ܼܿ i:‬ܘ‪ܸ -ṾX‬ܗܘ‪ .Y-O: J1;X‬ܘܼܐ"‪ ="ܼ#‬ܘ‪-?̣M‬ܘ ‪/.‬‬ ‫ܿ‬ ‫‪ .s+AT‬ܘ̣"̣‪#‬ܒ ܬ̇‪/̇* 5:‬‬ ‫‪ܼܿ:‬‬ ‫‪̇#+* 5:̣ ]7ܹ. (#̣FI‬ܗ ܕܼܐܪ ܸ‬ ‫‪̇ (#̣FI‬ܙ̣*‪ .(`+̣E_ J4‬ܘ̇ܨ"̇?̣‪̄ 5+‬ܗ̣ܘܘ ‪̣=ܵ.‬ܬܗ ‪̇/F1‬ܘܢ ܼܿܐ"‪5+F‬‬ ‫*‪ܼ ܿ A‬‬ ‫ܕ‪=P+* 5+4A"/ܿ :‬ܥ ‪;: JO+P:‬ܢ‪ .‬ܘ ̇‬ ‫‪̄ 5"-AM‬ܗ̣ܘܘ ‪./4̣:‬‬ ‫̣‬ ‫ܼ ̇ ̣‬ ‫ܿ‬ ‫‪;E‬ܗ ܼܘܕ‪ JP"̣-^ /:‬ܕ*;ܗ ܕܐ‪.(/.‬‬ ‫ܼܿܘ‪ܹ =P:‬ܬܦ ܗ̣ܘ( ‪/.‬ܘܢ ‪U.‬‬ ‫̣‬ ‫ܿ ̇‬ ‫ܐܼܿ‪#̣:‬ܝ ܕ‪ c"̣-:‬ܗ̣ܘ( ^ ܿ‪ (n>̇ ./4: #>̣#ܼ. J̇ P"̣-‬ܗ̣ܘ(‬ ‫ܘ̣‪ܸ ]1‬‬ ‫‪=U4T‬ܬ( ܕ_ ̇‬ ‫̄‬ ‫‪̇ Yp:=̣1 /4:‬ܗ‪=D‬ܢ‬ ‫‪#‬‬ ‫>‬ ‫‪#‬‬ ‫‪.‬‬ ‫ܘ‬ ‫ܘ‬ ‫ܗ‬ ‫‪5‬‬ ‫"‬ ‫;‬ ‫‪7‬‬ ‫ܹ‬ ‫ܼ ̣‬ ‫̣‬ ‫̣݀ ܿ‬ ‫‪ܼ#‬ܬ̇‪ rD‬ܗ̣ܘ(‪.‬‬ ‫‪:‬‬ ‫ܘ ܸ‬ ‫ܐ̣ܙ‪=ܵ. =.‬ܬ‬ ‫ܐ̣ܬ̇‪ Yp:=̣1 =P41‬ܘ ܸ‬ ‫]‪#̣*̇ [25‬ܪ ܕ"‪ 5‬ܐܪ*‪ܸ .5+̣>p" J7‬‬ ‫̈‬ ‫̇‬ ‫‪ .=4A‬ܘܐ̣‪;:‬ܘ ‪/.‬ܘܢ ܕ̇ܙܕܩ ‪ 5.‬ܕ‪-?̇7D‬‬ ‫̇ܗ‪=D‬ܢ >‪ JU4‬ܕ‪̇ J.‬ܗ" ܵ ܹ‬ ‫ܿ‬ ‫‪`M‬ܕ‪`. Y‬ܪ‪ܼܿ s+AT‬ܐ‪݀ /.‬‬ ‫‪=̄ḳ4:‬ܢ‪-: .‬ܡ‬ ‫ܬܢ‪ܸ :‬‬ ‫‪ܹ x4F1 =?̣+̣T‬‬ ‫ܐ‪ܼ J.‬‬ ‫ܕܵ‪-̈"̣`* J+I:‬ܘܗܝ‪ 5:̣ .‬ܬܘ[‪ Y‬ܘ‪ܼܿ J*pM‬ܘ‪ .r*̇-D‬ܘܹ‪]I: (nOD‬‬ ‫ܵ‪ܿ ܼ J4:‬ܪ̇‪ܼܿ (n+̣o‬ܐ‪݀ /.‬‬ ‫ܬܢ‪ .‬ܕܼܿܐܪ‪ JP41 /Fܹḳ. #ܸ+̈X‬ܕ‪.(#4̄"̣-:‬‬ ‫ܐ̣ܬ̇‪̇ =P41‬ܗ‪=D‬ܢ >̈‪JU4‬‬ ‫‪`A‬ܙܠ ̇*̣‪#‬ܪ ̣"‪=P‬ܥ *; ‪ .W";:‬ܗ̇"‪ܸ 5"-‬‬ ‫‪ܸ .‬‬ ‫‪54 Sic. Dittography.‬‬

236

THE HISTORY OF JOHN THE SON OF ZEBEDEE

little so that the priests also were compelled. And they held a festival for Artemis and holy Mār John was watching everything they were doing from his hut. And while they were on their knees before Artemis they were saying to her, “What is the pretext for your anger against us, so that you have deserted the people of the city and they are not worshiping you?” Then Legion came and entered that empty image and spoke in that enchanted image. And the priests heeded and were hearing (a sound) like a buzzing of bees. And the priests silenced the pagans and they brought their ears up to the mouth of the image and the demons whispered to them and said, “That hut, in which there is that disciple of Jesus, is [177r] tearing down this temple! But do not raise your voice, lest he hear us, because that one’s master is stronger than our own master. And if he be provoked to anger he will cast down the image of Artemis. And we do not know how he will do it except that he will rage against us and will cast us into the lower abyss.” Then when those priests heard these things they were very afraid and said to them, “Who, pray you, is that one’s master? Make it known to us well so that we might know.” Then those demons said, “That one’s master is the Son of God who descended from heaven— and our own master was not aware of him when he descended—and he became a human being. And (our master) thought he was ordinary until he bound him and sent him into the sea by means of the pigs. Then he knew that he was the Son of God.”55 And when the priests heard these things, they marveled and were amazed by them. Then the assembly of pagans said to the priests, “Why are you amazed?” The priests answered saying, “Artemis says that that hut is tearing down this temple and all of the gods are afraid of that one who dwells in the hut. They are even commanding us to be afraid of him and are saying this: if he wishes, he will cast us down into the abyss, swallowing us.” [26] In that hour, the assembly of pagans cried out saying, “We renounce this Artemis in whom there is no profit! For if this man’s strength, who is a slave and a disciple, is so mighty that Artemis is afraid of him, how much mightier is his Lord?” And they were dashing their breasts and saying, “Alas! Alas! What has happened to us? For our resources have vanished into libations and we have acquired damage to our souls!” Then the priests said, 55 The pronouns here are imprecise.

‫‪237‬‬

‫‪APPENDIX B‬‬

‫ܐ‪݀ 6‬‬ ‫‪;>ܼܿ#‬ܘ‪ .‬ܘ‪ .Yp:=̣1‬ܘ‪-?̣M‬ܘ ‪`M‬ܕ‪`. Y‬ܪ‪.s+AT‬‬ ‫^‪ ]+F‬ܕ ܸ‬ ‫ܿ‬ ‫̄‬ ‫̇‬ ‫‪#̣FI‬ܗ ‪-: ]1‬ܡ‬ ‫ܘ^‪;: JP"̣-‬ܝ "=>‪ (n> .54‬ܗ̣ܘ( ‪ܼ : 5:‬‬ ‫̇‬ ‫ܕ̇_‪̄ 5";7‬ܗ̣ܘܘ‪ .‬ܘ‪̄ 5+̣1̇;*̇ -1‬ܗ̣ܘܘ ^ܵ‪ /̇+̇:-‬ܕܼܿܐܪ‪ .s+̣AT‬ܐ‪5"̣;:‬‬ ‫̇‬ ‫̇‬ ‫ܿ‬ ‫̄ܗ̣ܘܘ ‪ ./̇.‬ܕ‪ܼܿ ]I:‬ܐ"‪ܼ (#̣FMܹ Y-‬ܪ‪ܼܿ (n+̣o‬ܐ‪#D‬ܝ ‪ .5ܿ +FM‬ܕܼܿܐܪ‪#+̣X‬ܝ‬ ‫̄‬ ‫ܵ‬ ‫ܐ ܼ݀‬ ‫ܬܸܬ ܸ‪=̇+E.‬ܢ‬ ‫‪ .ik.ܹ 5"-E‬ܗ̇"‪ܸ 5"-‬‬ ‫‪̣=PD`.‬ܬ( ܕ‪ .(#4"-:‬ܘ‪̣ _̇ J.‬‬ ‫ܘ‪ JA.f* #ܸFM‬ܗ̇ܘ ܼܿ>;̣"̣?‪ .J‬ܘܼܿ‪ JA.f* ]F:‬ܗ̇ܘ ܼܿ>;‪.J6‬‬ ‫ܘ‪ܵ Yp:=̣1‬ܨ̣ܬܘ‪ .‬ܘ̇‪̄ 5+7A6‬ܗ̣ܘܘ ܐ"‪ܵ=̣D R‬ܗܵ‪ J:‬ܕܸܕ̇*=[‪ .Y‬ܘ ܼܿ‪=+̣F6‬‬ ‫̈‬ ‫ܐܕ‪/+̈D‬ܘܢ ܨ"‪ /̈:=̣X -‬ܕ ܿܨ ܼ‪ (#A.‬ܗ̇ܝ‪.‬‬ ‫‪ .JU4O. Yp:=̣1‬ܘܼܿ^ܹ;*= ܸ‬ ‫ܼܿܘ‪̇/. =POܼܿ.‬ܘܢ ‪̈`6‬ܕ‪ Y‬ܘܐ̣‪;:‬ܘ‪ .‬ܕ̇ܗܕ‪ (#̣FI: Y‬ܕܐ̣"̣‪/̇* #‬‬ ‫ܵܗ‪ JD‬ܬ‪ Y-+A.‬ܕ"‪=P‬ܥ‪ .‬ܗܝ ]‪ܵ [177r‬‬ ‫‪.(#+*̇ JD/ܵ. /. Y;VM‬‬ ‫̣‬ ‫̣‬ ‫ܸ‬ ‫ܿ‬ ‫̇‬ ‫ܵ‬ ‫ܵ‬ ‫ܐ‪ J. J.‬ܬܪ̣"‪=A‬ܢ ^‪=ḳF‬ܢ ܕ‪ ]I: .5. lA6 J.‬ܕܼܪܹ*‪ /‬ܕܗ‪.JD‬‬ ‫ܹ‬ ‫^‪ 5: JP‬ܪ*‪ J‬ܕ"‪ .5F‬ܘܐܢ ܗܘ ܕܪ ̇‬ ‫‪̇/A.f. /. wȮ_ .no‬‬ ‫ܹ‬ ‫̣‬ ‫̣‬ ‫̣‬ ‫ܹ‬ ‫̇‬ ‫ܿ‬ ‫ܿ‬ ‫̇‬ ‫ܿ‬ ‫ܕܼܐܪ‪ .s+AT‬ܘܐ"‪ .54+̣M-" J. ܿ -?7D J4k‬ܕ‪#̣Aܼ>ܼ#̣Dܸ JA.‬‬ ‫ܿ‬ ‫‪#̣*̇ 5. J:‬ܗ̈ܘ‪ܼ J:‬ܬ>‪̣ .J"̈#‬ܗ‪=D‬ܢ ܕ"‪-1 Yp:=1 5‬‬ ‫‪ .5+FM‬ܘܼ‪ܹ ;D‬‬ ‫‪̇ =7A‬ܗ‪ .5+.‬ܕܸ>‪ =F‬ܕ̱>‪ (#̣F‬ܪ*̣‪ .(#‬ܘܐ̣‪;:‬ܘ ‪/.‬ܘܢ ̇*‪54+7‬‬ ‫‪̣ 6‬‬ ‫ܿ‬ ‫̇‬ ‫ܵ‬ ‫ܵ‬ ‫ܵ‬ ‫‪=ḳ4:‬ܢ‪ܼ =4̣: .‬ܪܹ*‪ /‬ܕܗ‪ .JD‬ܐܘܕ‪ #̣"̣`?̣T 5. =M‬ܕܹ‪-D‬ܥ‪̣ .‬ܗ‪=D‬ܢ‬ ‫ܸ‬ ‫ܿ‬ ‫̈‬ ‫ܵ‬ ‫ܕ"‪`6 5‬ܕ‪ Y‬ܐ̣‪;:‬ܘ‪ .‬ܪ*‪ /‬ܕܗ‪ JD‬ܐ̣"̣‪#‬ܘܗܝ *;ܗ ܕܐ‪ܼ (/.‬ܕ‪#̣OܹD‬‬ ‫‪ .#̣OܹD -1 /* x+̣o‬ܘܗܸܘ( *;‪.JPD‬‬ ‫‪ .J+A6 5:‬ܘܪ*‪ J‬ܕ̣"‪ J. 5F‬ܪ ̣‬ ‫ܐ‪ ;?̣_ J.‬ܕ‪̄ JA+̣O6‬ܗ̣ܘ‪ J:-M .‬ܕ̇ܐ_;ܗ ܘ ܼܿ‪̇-+* JA+* /"-6‬‬ ‫ܸ‬ ‫ܿ‬ ‫̇‬ ‫>‪ .Yp"̣n‬ܗ"‪-"̣ 5"-‬ܥ ܼܕ*;ܗ ܗ̣ܘ ܕܐ‪ Yp:=1 .(/.‬ܕ"‪-1 5‬‬ ‫ܐܬܕ‪;:‬ܘ *‪̇/‬ܘܢ‪ .‬ܗ̇"‪ 5"-‬ܐ̣‪;:‬ܘ ‪̇/.‬ܘܢ‬ ‫‪̇ =7A‬ܗ‪ .5+.‬ܬܼܿ‪/:‬ܘ ܘ ܸ‬ ‫‪̣ 6‬‬ ‫̄ ̇‬ ‫ܿ‬ ‫‪ JP41‬ܕ>̈‪ܼ J4: .Yp:=ḳ. JU4‬ܬ‪ 5"̣/+̣:‬ܐ‪#D‬ܘܢ‪=4̣M .‬‬ ‫ܐ‪;:‬ܬ ܼܿܐܪ‪ .s+AT‬ܕ̇ܗܕ‪ܵ .(#FI: Y‬‬ ‫‪Y ;V M‬‬ ‫‪ Yp:=̣1‬ܘ̇ܐ‪ܸ .5";:‬‬ ‫̣‬ ‫ܸ‬ ‫̇‬ ‫‪ .(#+*̇ JD/. /.‬ܘܕ̇>‪/F1 5+F‬ܘܢ ܵܐ‪ 5:̣ 5"/̈.‬ܗ‪ JD‬ܕ‪;AM‬‬ ‫ܿ‬ ‫̄‬ ‫ܵ‬ ‫‪ ./4:‬ܘ̇ܗܕ‪Y‬‬ ‫*‪ .(#̣FIA‬ܐܦ ‪ 5"-VUܼ: 5.‬ܗ̣ܘܘ ‪ 5.‬ܕܸ‪ܸ ]>ܼܿ-D‬‬ ‫̈‬ ‫‪.5. l?̇I‬‬ ‫̇ܐ‪ .5";:‬ܕ ܸ‬ ‫ܐ‪ܸ/D‬ܘ ܕ̇ܨ*‪ܵ J‬ܐ‪#̣*̇ 5FX‬ܗܘ‪ܼ ܿ : J:‬‬ ‫]‪ [26‬ܘ̣*;ܵ‪#̣76‬ܗ ‪ JP41‬ܗ̇ܘ ܕ>̈‪ =7̣^ JU4‬ܘ̇ܐ‪;Ụ1 .5"̣;:‬ܢ ‪5.‬‬ ‫*̇‪/‬ܕ‪ܼܿ Y‬ܐܪ‪ s+AT‬ܕܼܿ>‪ ./̇* #+. =̣OP‬ܐܢ ‪ ;+o‬ܗ‪ JD‬ܕ‪Y-?̣M‬‬ ‫ܿ‬ ‫ܗ̣ܘ ܘܼܬ‪̇ .Y-+̣A.‬ܗ̣‪ܵ ./F+> 5+̣H>ܼܿ J41‬ܕ>‪ܼܿ /4: JF‬ܐܪ‪.s+AT‬‬ ‫ܪ*‪ܵ /‬ܐܘ̇‪;: #̣+1‬ܗ‪ .5+̣H>ܼܿ JA1 -> .‬ܘܵ‪̄ 5+̣X;T‬ܗ̣ܘܘ ‪]M‬‬ ‫ܼܿ>‪̇/"̣-‬ܘܢ ܘ̇ܐ‪ܵ .5";:‬ܘܝ ܵܘܝ ܵ‪-o J4:‬ܫ ‪ .5.‬ܕܵܐܘ‪ܵp:ܼܿ =+̣X‬ܗ̇‪5+T‬‬ ‫ܬ ݀‬ ‫ܐ ݀‬ ‫ܬ‪;o‬ܢ >=_;‪#P̈U4. JD‬ܢ‪ Yp:=̣1 .‬ܕ"‪ 5‬ܐ̣‪;:‬ܘ‪.‬‬ ‫*‪ .J+^̈=̣4‬ܘ ܸ‬

238

THE HISTORY OF JOHN THE SON OF ZEBEDEE

“You, yourselves have understanding, do whatever is right in your eyes. For we [177v] now worship and confess the God of Mār John, who is the Christ who gives life and destroys.” And the priests ran and went down from the altar and went up to holy Mār John and threw them[selves] on their faces on the ground before him. Then the whole crowd lifted a rope onto the image of Artemis and were dragging it and companies were crying out in front of it and behind it, “O destroyer of our souls, save yourself! You did not descend from heaven, but now we know they made you with fire!” And after Mār John noticed that the priests were fallen on their faces and their heads were lying on the ground before him, then Mār John said to them, “Lift up your heads, for if you repent to the Lord from your whole heart, he will forgive you your sins.” As for the assembly, those who believe in the Lord were praising and saying, “Come in peace, friends and children, let there be one life for all of us. Come in peace, O assembly that was at enmity with its master, and, see! today it has turned back and has joined with his flock.” And when the holy one heard this sound he rejoiced. Then the governor came and ascended to holy Mār John and found him kneeling. And the governor waved his hand and silenced the assembly from its outcry and he petitioned Mār John and said, “If you wish, my Lord, rise and seal this new assembly lest their lives perish from distress. For, behold, the outcry! I see an old person whose garments are wetted from tears.” Then Mār John lifted his head from prayer and said to the governor, “I was begging the Lord Jesus and interceding in prayer [178r] that he might lead them to his Father and that he might be an advocate for [their] depravity, for he is the gate and no one is able to approach the

APPENDIX B

239

̇ ̄ ̄ 54̣> .‫ܘ‬-?ܹM ‫=ܢ‬k+̈4+7* ;U6̇‫ܡ ܕ‬-: ]1 .‫ܘܢ‬#D‫ܐ‬ 5+̣M-"̇ ‫̇ܘܢ‬#D‫ܼܿܐ‬ .54"‫=ܕ‬:‫ ܘ‬54"̣-E ̣ _̇ 54>=" ‫;ܝ‬:‫ܗ ܕ‬/.`. ]+k: [177v] ;+o ܿ 5: Yp:=̣1 ‫̇ܘܢ‬/. ‫ܘ‬#OܹD =T‫ ܼܿܘܪܗ‬.-*̇=Ḋ‫ ܘ‬JOܸDܼ‫̄ ܕ‬iP:‫ܕ‬ ]M [‫]ܗܘܢ‬xUḊ ‫ܘ‬-6̣‫ ܘ‬.54>=" ‫;ܝ‬: JP"̣-^ ‫ܵ=̣ܬ‬. =VF_‫ ܘ‬.(#+̣FM =+̣:‫ ܼܿܐܪ‬/F1 5"‫̇=ܣ ܕ‬F1̣‫ ̇ܐ‬.‫=ܗܝ‬:-^ JM‫] ܐܪ‬M ‫ܘܢ‬/+̈X‫ܐ‬ ̈ ^ܵ‫ ܘ‬./̇. ‫ ̄ܗܘܘ‬5";oܵ‫ ܘ‬.s+AT‫ ܕܐܪ‬/̇A.f* JF?ܿ >ܿ ‫ ̄ܗ̣̈ܘܘ‬5+ܵ7 ܼ ܼ ̣ ̣ ̣ ܿ ܿ ܵ ̈ ܵ ܿ ̈ ̇ ̇ ܵ =. .ikPUDܼ iOXܼ .‫ܢ‬#̣PUD‫( ܕ‬#+D-*=: .ܵ ‫ܪܗ‬#̣*ܼ‫ ܘ‬/+:-^ Y‫̣=ܕ‬o ̇ ̇ -1 .i1‫̣ܘ‬-?̣M Y‫̣ܘܪ‬-*̣‫ ܕ‬54+̣M-" J6‫ ܗ‬J.‫ܐ‬ ܸ .‫ܬܝ‬#ỌD J+A6 5:̣ 5+Oܹ:ܵ‫ ܘ‬.‫ܘܢ‬/+̈X‫] ܼܿܐ‬M Yp:=̣1 5+:‫ ܼ ܿܕܪ‬54>=" ‫;ܝ‬: (ṇ> 5"‫ܕ‬ .54>=" ‫;ܝ‬: ‫ܘܢ‬/. ;:̣‫ ܐ‬5"-"̇‫ ܗ‬.‫=ܗܝ‬:-^ JM‫] ܐܪ‬M ‫ܘܢ‬/+6̣[ܹ ̇ ݀ +̣?̇"‫] ܕܐܢ ܵܬ‬I: 56.‫=ܢ‬k̇+6[ =A"̣‫ܐܪ‬ ‫ܵ=̣ܬ‬. ‫̇ܘܢ‬#̄D‫ ܼܿܐ‬57 ‫̇ܘܢ‬# ̇ .‫=ܢ‬k?. /F1 5:̣ ‫;ܢ‬: 58 ;+o JP41 .‫=ܢ‬k"̈/I> ‫=ܢ‬k. c?6 ܹ ̣ ܵ ‫ ܬܘ‬.5";:‫ܘܢ ܘ̇ܐ‬/. ‫ ̄ܗ̣ܘܘ‬5+HFVܼܿ: .‫;ܢ‬A* =4A ܹ "‫=ܢ ܕ ܼܿܗ‬D‫̇ܗ‬ JAFP* (‫ ܬ‬.5Fḳ. (‫ ܹܬܗܘ‬JPUD Y-> .5+̈4*̣‫ ̇ܘ‬5+̈>‫ ܼܿܐ‬JAFP* zF>ܼܿ‫ܐ̣ܬ‬ ܸ ‫ ܘ‬RX̣‫ ܗ‬J4:=" (‫ ܘܵܗ‬.‫;ܗ‬: 5:̣ (‫ ̄ܗ̣ܘ‬n+̣Fo ̣ ‫ ܕ‬JP41 ̇ (‫ܐ̣ܬ‬ ܸ 5"-"‫ ܗ‬:‫̣ܝ‬-> JD‫ ܗ‬JF^ JP"̣-^ 5"‫ ܕ‬lA ̣ * ̣ 6 -1 .‫ܪܗ‬nE ܿ ̇ ̇ ܵ ̇ ‫ _`ܡ‬-1 /Ok6‫ܐ‬ ܸ ‫ ܘ‬.54>=" ‫;ܝ‬: JP"-^ ‫=̣ܬ‬. cFܸ_‫ ܼܘ‬.J1;X‫ܹܗܘ‬ 5:̣ JṖ4̇kܹ. ‫̇=ܢ‬D‫ ̣ܐ‬ịF6ܼܿ ‫ ܘ‬.‫ܗ‬-"̣‫ ܐ‬J1;X‫ ܗܘ‬w+̣D‫ ܘܼܿܐ‬.J1‫*̣=ܪ‬ ̇ ܵ ^ .‫;ܝ‬: #D‫ ܼܿܐ‬J*̣‫ ܐܢ ̇ܨ‬.;:̣‫ ܘܐ‬54>=" 59‫;ܝ‬A. /H+̣X‫ ܘܼܿܐ‬.(#̣7 ܿ ̇ ܿ ‫;ܘܢ‬AE ܼ D J.‫ ܕ‬.(#̣"-> JD‫ ܗ‬JP4kܸ. ‫ܝ‬/+:ܼ‫ܘ‬#̣>‫ ̣ܘ‬60‫^̣=ܡ‬ ܵ ^ (‫ ܗ‬61 .(#VM ܵ 5: ‫ܘܢ‬/++̈>ܿ ̄ ̄ (n>̇ ;+o 62(#̣7 JPD‫ ܐ‬JD‫ܐ‬ ̣ ܼ ܿ ܼܿ ‫ܐܨ‬ ̈ /6‫ ܹܪ‬W"̣‫ ܼܿܐܪ‬5"-"̇‫ ܗ‬:J7̣:̈‫ ܕ‬5:̣ ‫ܘܢ‬/"̈#ODܼ =7?̇T ‫ܕ‬ . J ? _ ܸ ̣ ‫;ܢ‬A. .J1;Xܿ ܼ ‫ܘ‬/ܹ. 64/. ;:̣‫ ܘܐ‬.(‫̇=̣ܬ‬.‫ ܨ‬5: 54>=" 63‫;ܝ‬: ̇ ̇ ‫;ܒ‬V̇D‫[ ܘ‬178r] .(‫̇=̣ܬ‬.f* wP1̇#̣: ܹ ‫ ܘ‬#̣"‫ ܗܘ‬65[J7ܹ*̇] ‫=ܥ‬P" ̇ ܵ 67 [‫ܘܬ]ܗܘܢ‬-+* ̣ ̣ ̣ ̇ `ܼܿ. J+7*ܼܿ 66(‫ܘ‬/D‫ ܘܕ‬.‫=̣ܬ ̇ܐ̣*̣=ܗܝ‬. ‫=ܢ‬D‫ܐ‬ ‫ܵ=ܬ‬. 68 ‫ܼܿ^;̣ܒ‬#̣Dܸ‫ܘܗܝ ܕ‬-ܵ7̣F* ( ܹ f:‫ ܕ‬#+.‫ ܘ‬.JM‫; ܬܪ‬+o ="‫ܗ̣ܘ‬ JP"-^ | om. 54>="

56 Inc. ms F

63 F

57 F

64 F om.

ܵ 5+̣?̇"‫ܬ‬ ̈ 41 58 F 5"‫ ܕ‬JP 59 F JP"-V. | om. 54>=" 60 F add. ‫>=ܬ‬ 61 F (#7^ 62 F om.

Jk* (‫ܘ‬/D‫ܘ‬

65 marg. | F 66 F

67 marg. 68 F

‫;ܒ‬VD‫ܕ‬

240

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Father apart from him and whoever enters (the gate) by him finds a pastor and no man draws near to the Father apart from him. [27] Then the holy one stood and looked at them from above and sealed them with the sign of the cross. And all of them fell on their faces before him, while calling out with sorrow and with groaning before him, saying, “We are sinners and have acted perversely and acted impiously, and we do not know what we are doing. Have mercy on us, Lord! O Lord of heaven and earth, henceforth, we renounce all idols!” Then the holy one cried out to them, “Rise in the strength of God! Rise in the name of the Lord Jesus Christ, the beloved Son!” And in that hour they rose and were raising their hands to heaven and crying out, “Praise to you, O God, maker of heaven and earth!” Then they said to the holy one, “If you wish, let us join with our friends in the holy pool.” And immediately the holy one ordered that they go to the theatre so that they might receive life-giving baptism. Then those companies joined together and said to the holy one, “Teach us how we ought to sing.” And he said to them, “Speak and sing in this way: Praise to the Father and to the Son and to the Spirit of Holiness! Lord, have mercy on us!” So the first three companies were thus crying out: “Lord, have mercy on us!” And the nine other (companies) responded: “Praise to the Father and to the Son and to the Spirit of Holiness!”69 And the sound of their outcry traveled five miles outside of the city. [28] And they came and entered the theatre. Then the holy one came along with the governor and the holy one waved his hand and silenced them and said, “Rise [178v] in prayer.” Then they looked to the East and crying out, while casting down their faces, “Lord, have pity on us!” Then the holy one turned and looked at the priests who were standing with disheveled clothing and their heads bent to the East and their hands lifted to heaven.

69 Manuscript E here follows an addition found in mss B and C.

APPENDIX B

J*̣‫ܵ=̣ܬ ܐ‬.‫ܘ‬

241

̇ P: 71 .rk

̇ ̇ ܸ J+M‫ ܹܪ‬70 /* ‫`ܠ‬M‫ ܕ‬5: ]1‫ ܘ‬.J*̣‫ܐ‬ ܵ ̄ J. .‫ܘܗܝ‬-7F* ‫ ^ܸ;ܒ‬xDܵ‫ܐ‬

‫=ܢ‬D‫ܡ ܐ‬#̣>‫ ܼܿܘ‬.]7. 5:̣ ‫ܘܢ‬/* ;>̇‫ ܘ‬JP"-^ W^ 5"-"̇‫[ ܗ‬27] .‫=ܗܝ‬:-^ ‫ܘܢ‬/+̈X‫] ܐ‬M ‫ܘܢ‬/F1 72]ỤD‫ ܘ‬.J?+̣.‫ ܕܨ‬/A6‫*;̣ܘ‬ ̇ ̇ 5+İ> .5";:‫ ܘܐ‬73‫=ܗܝ‬:-^ (#̣E ̣ 4O*̣‫ ܘ‬JPO* 5+7o -1 ܵ J4: 74 5+M-"̇ J.‫ ܘ‬.576‫ ܘ̇ܐܪ‬5Fk̇_‫ܘܼܿܐ‬ 75 .5"‫ܗ ܿܘ‬ ܼ ̄ 5"-?M ̣ ̣ ;Ụ1 ]+k̇:‫ ܕ‬.JM‫ ܘܕܐܪ‬J+A6‫ ܕ‬77Y;:ܵ 76 .‫;ܝ‬: 5+FM W>‫ܐ̣ܬܪ‬ ܸ ܿ ܵ ̇ 78 =:=̣^ .‫ܘܢ‬/. J7̣^ JP"̣-^ 5"-"‫ ܗ‬.Yp1#ܼX ‫ܘܢ‬/Fḳ* 54>̄ ‫ *;ܗ‬JO+̣P: ‫=ܥ‬P+D;:‫ ܕ‬/AP*̇ =:=̣^ .‫ܢ‬/.‫ ܕܐ‬JF+O* ܵ .J+AP. 79 ‫ܘܢ‬/"̈-"‫ ܗ̣ܘܝ ܐ‬5+̈.‫ ܘ̣ܬ‬.=A^ ‫ܗ‬#̣76ܵ;*ܼܿ‫ ܘ‬.J?̣+̣?̇>ܼܿ ܵ (/.‫ ܼܿܐ‬R. JO*=6 .‫ ̄ܗܘܘ‬5+7^̇‫ܘ‬ J+A6‫ ܕ‬80Y‫̣?̇=ܕ‬M ̣ ̣ ̇ ݀ ̇ ̇ ̇ ‫= ܹܬܦ‬6 #D‫ ܐ‬J*‫ ܐܢ ܨ‬.JP"-V. /. ‫;ܘ‬:̣‫ ܐ‬5"-"‫ ܗ‬.JM‫ܘܕܐܪ‬ JP"̣-^ -ṾX Y-O: ܹ ‫ ܘ‬.(#P"-^ (#̣"̣‫=ܕ‬A7A*̱ 5+̈>‫ ܼܿܐ‬WM 5. 5"‫̇=ܢ ܕ‬D‫ ܹܗ‬.J4+ܵO:ܼܿ Y-AM ‫=ܢ‬F?̇VܼܿD‫ ܕ‬.‫;̇ܘܢ‬T‫ܼܿܐ‬#ܹ. ‫̣=ܢ‬.‫`ܙ‬Dܹ‫ܕ‬ 5. ‫ ܙܕܩ‬J4k̇"‫ ܐ‬5. w.ܹ‫ ܼܿܐ‬.JP"̣-V. /. ‫;ܘ‬:̣‫ ܘܐ‬Y‫̣=̈ܕ‬o =D-1 J*̣`. JO*=6 .‫;ܘ‬:ܼܿ‫;ܘ ܘ ܼ ܿܙ‬:̣‫ ܐ‬J41̣‫ܘܢ ܵܗ‬/. ;:̣‫ ܘܐ‬.;:ܼܿnܿ ܼ D‫ܕ‬ ̈ ‫ ܗ‬5+7 ̈ ^ .5+FM W>‫ ܿܪ‬J";: .J6‫ ܕ^=ܕ‬J>‫;ܘ‬.‫ ܘ‬Y;?.‫ܘ‬ 81 [5"‫ܘܝ ]ܕ‬ ̣ ̣ ̣ ܼ ܿ ̈ ̇ l6‫ ܬ‬5+.‫ ܗ‬5+4M‫ ܘ‬.5+FM W>ܹ‫ ܼܪ‬J";: .J41‫( ܗ‬#+:ܵ-̈^ #̣.‫ܬ‬ ‫ ܘܐ̇ܙܠ‬.J6‫ ܕ^̣=ܕ‬J>‫;̣ܘ‬.‫ ܘ‬Y;?̣.‫ ܘ‬J*̣`. JO*=6 .(#+Dp>‫ܐ‬ ܵ ^ ]^ (‫ܗܘ‬ .5+̣̈F+̣: JPA>̣ (#4"̣-: 5:̣ ;?̣. ‫ܗܘܢ‬#̣7 ̣ ܵ J1ܵ;Xܿ ܼ ‫ ܘܸܗܘ‬JP"̣-^ (‫ܐ̣ܬ‬ ܸ 5"-"̇‫ ܗ‬.‫;ܘܢ‬T‫̇ܐ‬#ܹ. =FṂ‫ܐ̣ܬܘ ܘ‬ ܸ ‫[ ܘ‬28] ܿ ‫ܐ‬ ‫ܘ‬ ‫ܢ‬ = D ‫ܐ‬ i F [178v] =:=̣^ .;: 6 ‫ܘ‬ ‫ܗ‬ " ‫ܐ‬ J P " ^ w+̣D‫ܘܼܿܐ‬ ̣ ̣ ܼ ̣ ̣ ̣ ]M 5"-6 -1 ‫ ܗ̣ܘܘ‬5+7^̇‫܇ ܘ‬JO̱D-A. ‫ ܵ>;ܘ‬5"‫=ܢ ܕ‬D‫ ̣ܗ‬.(‫̇=ܬ‬.f. ;>ܵ‫ ܘ‬ị4X‫ܐ̣ܬ‬ ܸ .JP"-^ 5"-"̇‫ ܗ‬.5+FM ‫;ܝ >̣=ܣ‬: ‫ܘܢ‬/+̈X‫̇ܐ‬ ܿ ‫ܘܢ‬/+6ܼ[ܹ‫ ܘ‬.Y‫;ܪ‬Pܼܿ : JȦk̇_` * ‫ ̄ܗ̣ܘܘ‬5+A+^̇‫ ܕ‬Yp:=ḳ* ܹ ܵ .J+AP. ‫ ܗ ̣ ̈ܘܝ‬5+̈.‫ܘܢ ܬ‬/"̈-"‫ ܘܐ‬JOD-A. ‫ ̄ܗ̣ܘܘ‬5+̣41̇;:ܼܿ 70 F om.

76 F om.

71 F

77 F

rkPD 72 Sic. = =FU ̣D

‫;ܗ‬: ]7. 5:̣

78 F add.

73 F om.

79 F lac.

74 F

80 Term. F

54M-" 75 F 5D-?M | om. 5"‫ܗܘ‬

81 marg.

242

THE HISTORY OF JOHN THE SON OF ZEBEDEE

And they were weeping with streams flowing from their eyes and falling down upon their soot-covered faces. And when the holy one saw this he felt pity and wept, and the governor and the whole assembly with him were weeping. And the holy one prayed and said, “Merciful God, Father and sender of our Lord Jesus Christ: you, Lord, have said, ‘If the wicked will turn away from their wickedness, and they will do righteousness before me, by that righteousness which they have done, they will be led.’ But I beseech you, Lord, have pity on work of your hands.” And the whole assembly after him responded, “Amen!” And Saint John’s tears flowed freely and he said to them, “Take heart, there is no cutting off of hope. For hope was given to humanity by the birth of the Son of God from the holy virgin.” [29] Then when the holy one wished to bring the priests near to him, they wept with sorrow and said to the holy one, “Do not defile your holy hands with our stench until we become partisans of the Spirit of Holiness so that we believe in it.” Then the governor called Menelaus his son, who came (back) to life, and said to him, “Bring here ten people who have received the sign of baptism, and go, make ready a feast for us—a hundred people per table—and prepare a great banquet.” And they went and followed the governor’s order. [30] Then the holy one prayed and said, “O Lord God almighty, let your Spirit [179r] of Holiness come and let it rest over this oil and over this water so that your freemen might bathe in it and be washed from defilement.” And in that hour fire was kindled above the oil and angels spread their wings over the water while crying out, “Holy, holy, holy Lord Almighty! Heaven and earth are filled with his praise!” And the assembly—men, women, and children—were listening. Then the angels went up. Then the holy one approached the priests and baptized them in the name of the Father and Son and Spirit of Holiness. Then he baptized the assembly of pagans who were with the priests. And he chose a pleasing place and they brought the cross and came there and fastened there the cross, and then (fastened) crosses on all of the gates of the city. And the holy one prayed and performed the holy mysteries and consecrated the Eucharist and administered to them the body and blood of the Lord.

APPENDIX B

243

݀ ÖDܵ‫ ܘ‬.‫ܘܢ‬/+̈4+M 5: ‫ ܗ̣̈ܘܝ‬5"ܵ‫( [ܕ‬#̣?̣̈ +̣?̣* J7:̈‫ܘܹܕ‬ ]M ‫ܢ‬# ܿ .Jḳ*̣‫ ܼܘ‬/. #̤";1ܹ .JP"-^ 51̣‫( ܵܗ‬n>̣ -1‫ ܘ‬.YpOPܼܿ : ‫ܘܢ‬/+̈X‫ܼܿܐ‬ .;:̣‫ ܘܐ‬JP"-^ ị.‫ ܘܨ‬./AM ‫ ̄ܗ̣ܘܘ‬5+kܹ*̇ JP41 /F1‫ ܘ‬J1;X‫ܘܸܗܘ‬ ̇̄ #D‫ ܼܿܐ‬.JO+̣PAM=P+̣D;:‫ ܕ‬/>=̇F6̇‫ ̇ܐ̣*̣=ܗܝ ܘ‬:J4̇ Aܵ>-̈: (/.‫ܐ‬ ܵ 5: J.=̇M ܵ ‫̇=ܟ‬X/D ‫ ܕܐܢ‬.‫;ܬ‬:‫;ܝ ܐ‬: 5"‫ܕ‬ -?̇7D‫ ܘ‬.‫̣=̣ܬܗ‬.=ܵM ̣ ̇ ̣ ܸ ̇ ‫=ܬ( ܕ‬V"‫ܕ‬nܿ * /̇* .(‫=ܬ‬V"‫ ܙܕ‬i:ܿ -ܵ^ JḌ‫ ̄ܐ‬J7*̇ J.‫ܐ‬ ܸ .;*̇‫ܕ‬#Dܸ -?M ̣ ܼ ̣ ̣ ܼ ̈ JP41ܸ /F1 =4̣M‫ ܘ‬.R"-"̣‫( ܕܐ‬#F+̣?̣o ]M ‫ >=ܣ‬.R4: ܸ ‫;ܝ‬: ̈ ̈ ̈ ̇ ܵ ;:̣‫ ܘܐ‬.54>=" JP"-^‫=ܗܝ ܕ‬7:‫ ܗ ̣ܘܝ ܕ‬57U6‫ ܘ‬:5+ܿ : ܹ ‫ܪܗ ܐ‬#̣*̇ ̇ Y;?̣_ ;+o /. ‫ܒ‬/ܹ"̣‫ܐ̣ܬ‬ ܸ .Y;?̣_ cḤX #+. .=?̣?̇.ܼ‫ܐ̣ܬ‬ ܸ .‫ܘܢ‬/ܿ . .(#P"̣-^ (#.‫̣ܘ‬#̣* 5:̣‫( ܕ‬/.‫ܗ ܕ̣*ܹ;ܗ ܕܐ‬-.=A* .JP4+̈4?̣.ܼ =kܵ ̣ * .‫=̣ܬܗ‬. Yp:=̣ḳ. ‫=ܢ‬D‫;ܒ ̣ܐ‬VܼܿD‫ ܕ‬JP"-^ J*̣‫ ܨ‬5"‫ ܕ‬-1 [29] (#P"̣̈-^ R"̈-"̣‫ܹ=ܫ ܐ‬Tܵ‫ ܬ‬J. .JP"̣-V. /. ‫;ܘ‬:̣‫ ܘܐ‬JPO* ‫ ܗ̇ܘ‬.J6‫ ܕ^̣=ܕ‬J>‫;̣ܘ‬. J4+ܵ*ܹ‫ ܨ‬ï4* (‫ܘ‬/Dܹ‫ ܕ‬J:-M .‫;̣ܘܬܢ‬Xnܿ ܼ * .J+̣>‫ ܗ̇ܘ ܼ ܿܕ‬.‫`ܘܣ *;ܗ‬F4̇A. J1̇;X‫ ܸܗܘ‬Y;^̣ 5"-"‫ ̇ܗ‬./* 54A ܸ "‫ܕ ܼܿܗ‬ ̇ JA6‫ ܪ̣ܘ‬5+FV6̇‫ ܕ‬5"̣p?̣o Y;HM Jk̇: ܹ R. ‫ ܕ̣*=ܪ‬./. ;:̣‫ܘܐ‬ .JḳAܵH*̇ 5"p?o (`:ܵ .Jḳ̈Aܵ_ 5. =4^‫ ܘܹܙܠ ܬ‬.(#"̣‫̇=ܕ‬A7:‫ܕ‬ /D-^=̣X R"‫ܘ ܐ‬-?̣M‫= ܘ‬.‫ܐܙ‬ ܸ ‫ ܘ‬.@̣+̇Ṫ#Dܹ J*‫ ܪ‬J"#P:ܼܿ‫ܘ‬ ‫܀‬J1;X‫ܕܸܗܘ‬ (‫`̣ܬ‬Dܹ .JD#̣F+> (/.‫ ܐ‬J";: .;:̣‫ ܘܐ‬JP"̣-^ ị.‫ ܨ‬5"-"‫[ ܗ‬30] ̇ J+̈: ]M‫ ܘ‬.JD‫ ܵܗ‬JOP: ܸ ]M r+̣D‫ܬ‬#Dܹ‫ ܘ‬.J6‫[ ܕ^̣=ܕ‬179r] R>ܵ‫ܪ̣ܘ‬ .(‫`̣ܘ̣ܬ‬AT 5:̣ ‫̣=ܢ‬FF>#̣D‫ ܘ‬.R+Ṿ"̣pX ‫ܘܢ‬/* ‫̇=ܢ‬OHDܸ‫ ܕ‬.5+.‫̇ܗ‬ ̇ ܸ Y‫=ܪ‬D ‫ܗ‬#76;*ܼܿ‫ܘ‬ J1̈ ̣ `F:‫ ܘ‬.JOP: ܹ 5:̣ ]7ܸ. #̤.‫=ܙ‬o‫ܐܬ‬ ̣ ̣ ̄ ̇ ̈ ̈ x"̣-^ x"̣-^ x"-^ 5+7̣^ -1 .J+: 5:̣ ]7. ‫ܘܢ‬/+Uo ‫ ܗ̣ܘܘ‬5+̣_;Ẋ 5+7A6̇‫ ܘ‬.‫ܗ‬#̣Ö?6‫ ܹܬ‬5:̣ JM‫ ܘܐܪ‬J+A6 5+F:‫ ܕ‬.JD#̣F+> J";: ̈ .J1̈ ̣ `F: =A"̣‫ܐܬܬܪ‬ ܸ 5"-"̇‫ ܗ‬:J+FT̈‫ ܘ‬JP̈D‫ ܘ‬Yp?o .JP41 ‫̈ܗ̣ܘܘ‬ J*̣‫ ܐ‬WP* .‫=ܢ‬D‫ ̣ܐ‬-AM‫ ܘܼܿܐ‬Yp:=1 ‫ܵ=̣ܬ‬. JP"-^ ‫ ^ܹ;ܒ‬5"-"̇‫ܗ‬ #̣"̣‫ ܕܐ‬JU4>̈‫ ܗ̇ܘ ܕ‬JP4kܹ. -A ܹ M‫ ܼܿܐ‬5"-"̇‫ ܗ‬.J6‫ ܕ^=ܕ‬J>‫ ܘܪ̣ܘ‬Y;*̣‫ܘ‬ ܿ J?̣+̣.‫= ܨ‬47̣T‫ ܼܿܘ‬.(‫;ܬ‬+̣U6 (#1‫̣?= ܕ̣ܘ‬o ̣ ‫ ܼܘ‬.Yp:=1 WM (‫̄ܗ̣ܘ‬ JM[‫ܘܢ ܬ‬/F1 ]M‫ ܘ‬.J?̣+̣.‫ ܨ‬5:̇‫= ܬ‬7?̣^‫ ܼܿܘ‬.5:̇#̣. =.‫ܐ̣ܙ‬ ܸ ‫ܘ‬ ̄ ̄ ܿ ̈ ̈ ‫ܫ‬-^ܼ‫ ܘ‬.JP"̣-^ (‫ ܐ[ܙ‬-?̣M‫ ܘ‬JP"̣-^ ị.‫ ܘܨ‬:J?̣ +̣.‫( ܨ‬#4"̣-:‫ܕ‬ ݀ ܹ =6̇‫ ܘ‬J6‫^̣=ܕ‬ .‫;ܢ‬:‫ ܕ‬/:‫;ܗ ܼܿܘܕ‬E ̣ U. ‫=ܢ‬D‫ܬܦ ̣ܐ‬

244

THE HISTORY OF JOHN THE SON OF ZEBEDEE

And they were gathering there every Sunday and breaking bread and partaking of the body and blood of the Giver of Life. [31] Then after these things, the wicked king Nero heard about everything that had happened in Ephesus. And he sent and seized all that the governor had and imprisoned him. And he sent for holy Mār John and sent him into exile and he assaulted Ephesus so that it might be laid to waste. Then some believers from the city were assembled and collected money from each other so that they might go to Nero and give it to him that he might yield holy Mār John up to them. And they chose ten people and boarded a ship and (took) three hundred pounds of silver and gold with them [179v] and they went to wicked Nero so that they might offer him a bribe and he might yield the holy one up. Now, when they entered Rome in the middle of the night, as the impure Nero was sleeping, our Lord sent an angel to him, holding a sword in its hand, and seeking to kill him and blind him. And when he opened his eyes and saw it he howled and said, “I beg you, what have I to do with you?” The angel said to him, “Return Mār John and the governor you arrested to the city of Ephesus. But if you do not, this sword will enter into your heart before morning rises.” And the angel struck him and took away his speech. Then he was howling like a dog. And when his servants heard the sound of his howling, they replied and were saying to him, “What is wrong with you, Lord king?” And he signaled and they brought ink and parchment and he wrote that in that hour, “If possible, John the son of Zebedee the Galilean should be yielded up, whom I brought from Ephesus.” And he wrote to Ephesus that everyone who was imprisoned should immediately go forth and should do as was pleasing (to them). Then armored men went and boarded and sat on a ship and they went and found Mār John kneeling in midday and they said to him, “The king commanded that you return to Ephesus.” And they led him and they boarded the ship and they sailed on the sea in great peace. And when they had brought him as far as the gate of Ephesus, they returned to Rome. And when those people who had brought the bribe heard that John had returned to Ephesus, they said, “We worship you, Father and Son and Spirit of Holiness, who has done the will of those who fear you!” And they sat on a ship and took those three hundred pounds (of silver and gold) and returned to Ephesus. And there was great rejoicing throughout the city. And they took counsel with one

‫‪245‬‬

‫‪APPENDIX B‬‬

‫̇‬ ‫ܼܿܘ‪̄ 5+̣P41̇ 5:̇#̣.‬ܗ̣ܘܘ ‪ .J?P*-> ]1‬ܘ̇^‪̄ 5"f‬ܗ̣ܘܘ ‪.(#H"̣;X‬‬ ‫ܘ‪̇#P:‬ܘ ݀‬ ‫‪;E‬ܗ ܼܿܘܕ‪ /:‬ܕܼܿ‪.54+ܵO:‬‬ ‫ܬ‪̄ 5+̣X‬ܗ̣ܘܘ ‪̣ U.‬‬ ‫ܸ‬ ‫]‪ [31‬ܘ̣‪#̣*̇ 5:‬ܪ ܕ"‪̇ 5‬ܗ‪`Dܹ lẠ6 .5+.‬ܪ̇ܘܢ ‪ Jk̇F:‬ܪ‪-: ]1 .J7+̣6‬ܡ‬ ‫‪-o‬ܫ ̇*`ܹ‪=̇HX‬ܣ‪ .‬ܘ ܼܿ‪-6‬ܪ ‪ ]1 ]Ṿ6‬ܕܐ̣"̱‪̄ #‬ܗ̣ܘ( ‪/ܸ. /.‬ܘ‪J1̇;X‬‬ ‫ܕ ̣‬ ‫ܵ‬ ‫̇‬ ‫ܿ‬ ‫ܵ‬ ‫݀‬ ‫ܘܼܿ>̣?‪ ./P‬ܘ‪-6‬ܪ ܼܐ"‪;: JP"̣-V. /"ܹ#‬ܝ "=>‪ .54‬ܘ‪/"-6‬ܝ ܸ‪=H1`.‬ܪ̣"‪.J‬‬ ‫ܿ‬ ‫ܘ‪no‬ܡ ܿ‬ ‫ܐܬ ܼܿ‪̄ =P41‬ܗ̣ܘܘ ̄ܐ‪JP̈D‬‬ ‫‪ܵ ]M‬ܐܹ‪=HX‬ܣ ܕܼ‪ ./̇+̣*̣;O̱D‬ܗ"‪ܸ 5"-‬‬ ‫̣‬ ‫ܼ‬ ‫̄‬ ‫‪̈-> 5:̣ =?̣o‬ܕ‪ .JUH1 Y‬ܕܹ‪`D‬ܙ‪=.‬ܢ‬ ‫‪ /̇4: J4A"̈/:‬ܕ‪ܼܿ .(#4"̣-:‬ܘ‬ ‫̣‬ ‫̇‬ ‫̇‬ ‫‪=ܵ.‬ܬ ܹ‪`D‬ܪ̇ܘܢ ܘܸ‪=.#D‬ܢ ‪ܼܿ ./.‬ܐ"‪ R‬ܕ ܼܿ‪̇#+D‬ܘܵ‪/+D‬ܝ ‪;ܿ : ܿ JP"̣-V.‬ܝ "=>‪54‬‬ ‫̇ ܿ‬ ‫ܵ‬ ‫‪ܼܿ 5"p?o Y;HMܸ =?̣o‬ܘ‪#̣OܹD‬ܘ ‪ .JU.`ܸ.‬ܘܼ‪(`:ܵ#̣.ܼ#̣.‬‬ ‫‪=.‬ܬܗܘܢ‪ܼ .‬ܘ ̣‬ ‫‪ܿ ܼ 5"pI+̣.‬ܕܗ̣*‪̇/AM J‬ܘܢ‪ [179v] .‬ܕܹ‪`D‬ܙ‪=.‬ܢ ‪̣=ܵ.‬ܬ ܹ‪`D‬ܪܘܢ ܪ‪.J7+̣6‬‬ ‫ܐ"‪ R‬ܕܹ‪=.#̇D‬ܢ ‪ Y->=̣6 /.‬ܘ̇‪݀ +D‬‬ ‫‪̇#‬ܘܵ‪/+D‬ܝ ‪JP"̣-V.‬܀ ‪ -1‬ܕ"‪=F̣M 5‬‬ ‫‪̄;.‬ܗ̇ܘ‪ /EFU* .J:‬ܕ‪ܿ ܼ -1 J+F.‬ܕ‪`Dܸ R+̣:‬ܪܘܢ ‪-6 .JU4T‬ܪ ‪;:‬ܢ‬ ‫‪=FM‬ܗܝ ‪ܼܿ -1 J1̣`F:‬ܐ>̣‪-"̣`* JU+_ -+‬ܗ‪ .‬ܘܼܿ*ܹ‪ J7‬ܕܸ‪=+̣FIVD‬ܗܝ‪.‬‬ ‫ܘܼܿܐ‪;+̣M‬ܗ‪ .‬ܘ‪#̣X -1‬ܚ ‪=4̈+M‬ܗܝ ܘܵ>; *‪ܼܿ ./‬ܐ"‪ ]F‬ܘܐ̣‪̄ J7*̇ .;:‬ܐ‪JD‬‬ ‫‪ ị. J:ܵ R4:‬ܘ‪ .R.‬ܐ̇‪ܼܿ .Jḳ.`: /. ;:‬ܐܗܸ‪;: RX‬ܝ "=>‪54‬‬ ‫̇‬ ‫ܘܹܗܘ‪ܿ ܼ J1̇;X‬ܕܕ̣*;ܬ‪=HX`. .‬ܣ ‪ .(#4̄"̣-:‬ܘܐܢ ܕ"‪ .J. 5‬ܗ‪JD‬‬ ‫_‪̇ R?̇F* JU+‬‬ ‫`ܠ‪ JD-7* .‬ܕܕ̣‪ rD‬ܨ‪ܼܿ .Y;X‬ܘ‪/+Oܵ:‬ܝ ̄ܗ̣ܘ(‬ ‫‪ܹ M‬‬ ‫‪ J1`F:‬ܘ ܿ‪#FA. /̇FV6‬ܗ‪ .‬ܗܘ ܕ"‪̇ 5‬‬ ‫‪̄ (=M‬ܗ̣ܘ( ܐ"‪ .J?F1 R‬ܘ‪-1‬‬ ‫ܸ‬ ‫ܹ ̣‬ ‫ܼ‬ ‫̣‬ ‫‪ܿ =7A6‬‬ ‫‪-ܼܿ ?̣M‬ܘܗܝ ܵ^] ̣"‪݀ ܹ FF‬‬ ‫‪#‬ܗ‪ =4̣M .‬ܘ̇ܐ‪;: R. J:ܵ ./. 5";:‬ܝ‬ ‫ܼ‬ ‫̣‬ ‫‪ܼܿ .JkF:‬ܘܪܼܿ‪ n:‬ܘܼܿܐ" ݀‬ ‫‪ ="#‬ܕ"̇=ܬ( ܘ^;ܼܿ‪ܵ ܼܿ .JH+T‬ܘ̣‪#̣1‬ܒ ܕ̣*;ܵ‪#̣76‬ܗ‬ ‫‪̇#+Ḋ .JOk̇P:‬ܘܵ‪/+D‬ܝ ‪ܿ ܼ ;* 54>=̇+.‬ܙ̣*ܵ‪-‬ܝ ‪ܼܿ .J+F+̣Fo‬ܐ"‪ J4‬ܕܹܕܼܿ*;̣ܬ‬ ‫ܐܢ ܸ‬ ‫ܿ‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫̇‬ ‫ܿ‬ ‫‪=UḌ ]E‬ܩ‪.‬‬ ‫̣‪ܵ 5:‬ܐܸ‪=HX‬ܣ‪ܼ .‬ܘ ̣̇‪#̣1‬ܒ ‪=HX`.‬ܣ‪ܵ .‬ܕ̣‪ 5: ]1‬ܕ>̣?̣‪̣ 7*ܼ x+‬‬ ‫ܐ"̣‪#‬ܘ ̄ܐܵ‪ iP̈+̣?̣. JPD‬ܙ"‪ܼܿ .J4‬ܘ‪#̣OܹD‬ܘ‬ ‫ܘܼܿܐ"‪ R‬ܕ̇*̣‪#Dܹ J7‬ܕ̇*;‪ .‬ܗ̇"‪ܸ 5"-‬‬ ‫ܐ‪=̣Ok̇6‬ܗܝ ‪;A.‬ܝ "=>‪=̣* W+_ -1 .54‬ܪ̇‪J1‬‬ ‫ܐܙ̣‪ܸ =.‬‬ ‫ܘ̣"ܹ‪ .JU.`ܹ* =*#‬ܘ ܸ‬ ‫̇‬ ‫*ܹ‪ /EFU‬ܕ"=‪ .J:‬ܘܐ̣‪;:‬ܘ ‪ ./.‬ܕ‪ JkF: -ṾX‬ܕܸܬܗ‪=X‬ܟ‬ ‫‪=̇HX`̇.‬ܣ‪ .‬ܘܕ̣*;̣ܘܗܝ ܼܿܘ‪#̣OܸD‬ܘ ‪ܼܿ .JU.`ܸ.‬ܘܪ ܼ ܿܕܘ *‪ J4+P* JA+‬ܪ*‪.J‬‬ ‫̇‬ ‫̇‬ ‫ܘ‪ܼܿ -1‬ܐ" ݀‬ ‫‪.J:‬‬ ‫‪=̣"#‬ܗܝ ‪#̣. J:-M‬ܪ‪ JM‬ܕܐ‪=HX‬ܣ‪ .‬ܗ̣‪̄;. =kX‬ܗܘ ܹ‬ ‫̄ܐܵ‪ JPD‬ܕ"‪̇ 5‬ܗ‪ .5+.‬ܕܼܿܐ" ݀‬ ‫‪ .=7Ạ6 -1 Y->=̣6 ="̣#‬ܕܗ̣‪54>=" RX‬‬ ‫‪ R. 54"̣-E‬ܐ̣*‪ J‬ܘ̣*;‪ Y‬ܘܪ̣ܘ>‪ J‬ܕ^̣=ܕ‪.J6‬‬ ‫‪X`.‬‬ ‫‪=H‬ܣ‪ .‬ܐ̣‪;:‬ܘ‪̣ _ܵ .‬‬ ‫̇‬ ‫ܿ‬ ‫̇‬ ‫ܵ‬ ‫̈‬ ‫ܕ‪-?̣ܿ M‬ܬ‪ .‬ܨ*‪ .R+F>-. J4+‬ܘ̣"ܹ‪ܼ .JU.`ܹ* =*#‬ܘ‪ =?ḤD‬ܗ‪5+.‬‬ ‫ܬܼ‪ .5"pI+̣. (`:ܵ#̣.‬ܘܗ̣‪=̇HX`. =kX‬ܣ‪ܼܿ .‬ܘܗܸܘ̣ܬ ̇>‪̣-‬ܘܬ( ܪ*‪(#‬‬ ‫̄‬ ‫ܐ̣ܬܼܿ‪WM -> =ḳF:‬‬ ‫*̣‪ .(#4"̣-: /̇Fk‬ܘ ܸ‬

246

THE HISTORY OF JOHN THE SON OF ZEBEDEE

another and hired masons and built with the gold two temples as houses of worship [180r] of God. [32] Now after a long time, when the Apostles heard of everything that had happened in Ephesus at the hand of John, they rejoiced in the Lord. And when the gospel of our Lord had gone up into the world, the Spirit of Holiness desired (and) Matthew was inspired and wrote a Gospel. Then after him Mark, and after him Luke. And the Apostles begged Saint John to also write a Gospel and they informed him about Paul, that he was numbered with the Apostles. And when the holy one saw the Gospels that his friends had written, he pronounced them good. Then Simeon Cephas and Paul begged him—to the point that they came to see him—that he also might write a Gospel, because they knew that he had been nearer to the Lord than all the Apostles. And when he was persuaded to write, the clouds began dropping rain and he lifted his eyes and looked to the ruler of the clouds and said to him, “Are you not ashamed? Is not the Gospel of your Lord being written? Let not the rain fall upon this place until the day it is finished.”82 And he wrote his own Gospel and gave it to Peter and Paul and they went forth to the house of prayer and read it before the entire city. And when holy Mār John was one hundred and twenty years old, he rested in the hut. And his Lord buried him in that place, just as Moses was buried on Mt. Nebo. May his prayer be upon the children of the catholic church, who tell it in every place, and upon the scribe and the pen and the reader and the hearer, now and in every time, and forever and ever, Amen. The history of holy Mār John the Apostle is ended.

82 This sequence is unique to ms

E.

‫‪247‬‬

‫‪APPENDIX B‬‬

‫‪;o‬ܘ ܐ̣ܘܵ‪ܼܿ J4̈:‬ܘ̣*‪-* /*=4‬ܗ̣*‪ J‬ܗ̇ܘ‪ .‬ܬܪ"‪ 5‬ܗ̈"‪JFk‬‬ ‫>‪ .-‬ܘܐ ̣‬ ‫‪̣-E‬ܬ( ]‪ [180r‬ܕܐ‪(/.‬܀‬ ‫‪̣ _ #̣+?ܹ.‬‬ ‫‪̄ =7A‬ܗ̣ܘܘ ‪JO+̈F6‬‬ ‫]‪#̣*̇ 5:̣ [32‬ܪ ܕ"‪ܿ ܼ 5‬ܙ̣*‪̣ 6 -1 .(`+̣E_ J4‬‬ ‫‪ ]1‬ܕܗ̣ܘ( *`‪=HX‬ܣ *‪ܵ .54>=" -+‬ܐܘܕ̣"= ‪;A.‬ܢ‪ -1 .‬ܕ"‪ 5‬ܕ‪#ܸOD‬‬ ‫_̣?;̣ܬܗ ܕ‪;:‬ܢ *‪ .JAF7‬ܘܗ̣ܘ( ܨ*ܵ‪;. J4+‬ܘ>‪ J‬ܕ^̣=ܕ‪.J6‬‬ ‫ܬ ݀‬ ‫ܐ ݀‬ ‫‪#‬ܝ‪ .‬ܘܼܿܐ̣‪݀ ܹ 1‬‬ ‫ܬܙ̣"‪݀ :ܼܿ l‬‬ ‫ܐ ܼܿܘ‪=̇+̣FĖD‬ܢ‪ .‬ܘܼܿ*̣‪#‬ܪܗ ‪=^;:‬ܣ‪.‬‬ ‫‪#‬ܒ ܹ‬ ‫ܸ‬ ‫̇‬ ‫̇‬ ‫ܿ‬ ‫ܿ‬ ‫݀‬ ‫̈‬ ‫ܘܼ*̣‪#‬ܪܗ ‪ .J^=̣.‬ܘܼܐ‪ .54>=" JP"̣-V. JO+̣F6 =H+̣X‬ܕܸ‪#ḳD‬ܘܒ‬ ‫ܐ̣ܬ‪WM ị4:‬‬ ‫ܐ ܼܿܘ‪=+̣FĖD‬ܢ‪ .‬ܘܵܐܘܕ‪=̣M‬ܗܝ ‪=.=X ]M‬ܣ‪ .‬ܕ ܸ‬ ‫ܐܦ ܗܸܘ ܹ‬ ‫ܿ‬ ‫̈‬ ‫ܿ‬ ‫݀‬ ‫ܐܼܘ‪ J+FED‬ܕܐ‪p?>ܼ =*#ܹ 1‬ܘܗܝ‪.‬‬ ‫‪ .JÖ+̣F6‬ܗܸܘ ܕ"‪ܹ (n>̣ -1 .JP"-^ 5‬‬ ‫ܼܿ^‪̣ sF‬ܐ‪=D‬ܢ ܵ‪̇ .@T‬ܗ"‪ܼܿ 5"-‬ܐ‪=H+̣X‬ܗܝ ‪=7A6‬ܢ ‪ JX`1‬ܘ‪=.=X‬ܣ‪.‬‬ ‫ܐ̣ܵܬܘ ̄ܗ̣ܘܘ ‪ ./"nOA.‬ܕܸ‪݀ ḳD‬‬ ‫‪̇#‬ܘܒ ܵܐܦ ܗܸܘ ܐ ܼܿܘ‪=̇+FĖD‬ܢ‪]I: .‬‬ ‫ܕ ܸ‬ ‫ܕ̇"‪̄ 5+̣M-‬ܗ̣ܘܘ‪ .‬ܕܗܸܘ ̣‪݀ D‬‬ ‫‪̄ @̣"̣;^ܼܿ ;"̣#‬ܗ̣ܘ( ‪;A.‬ܢ ̣‪/F1 5:‬ܘܢ ‪.JÖ+̣F6‬‬ ‫ܿ‬ ‫‪̣#ܼkA‬ܒ ܼܿ‪̣p6‬ܝ ܗ ̣ ̈ܘܝ ‪.Y;I: 5Aܵ_[ J44̈M‬‬ ‫ܘ‪ܸ -1‬‬ ‫ܐܬ‪ܹ . s+̣UT‬‬ ‫̈‬ ‫̈‬ ‫̇‬ ‫ܵ‬ ‫ܘܼܿܐܪ̣"‪=4+M W‬ܗܝ ܘ>; *‪ JD;*-A‬ܕ‪ J44M‬ܘܐ̣‪J. ./. ;:‬‬ ‫̇‬ ‫̇‬ ‫‪ܼܿ .J*̇#̣1#̣:‬ܘ‪5+AFPܼܿ :‬‬ ‫‪ -Oܼܿ1#̣:‬ܐ‪̣;?̣_ =. .#D‬ܬܗ ܕܵ‪;:‬ܟ ܹ‬ ‫ܸ‬ ‫ܕ‪̣-* Y;I: #̣OܸD J. J4:ܵ=+. J:-M‬ܘ‪ (#̣1‬ܗ̇ܝ‪ܼܿ .‬ܘ̣‪#̣1‬ܒ‬ ‫ܐ ܼܿܘ‪=+̣FĖD‬ܢ ܕ̣"‪ /F‬ܘ ܼܿ"̇?‪;IU. /‬ܘܣ ܘ‪=.=U.‬ܣ‪ .‬ܘ‪#̣+?. =VỤD‬‬ ‫ܹ‬ ‫ܿ ܵ‬ ‫̄‬ ‫̇‬ ‫̇‬ ‫ܨ‪̣=.‬ܬ( ܼܘ^;ܐܘܗܝ ^‪-‬ܡ ‪ .(#4"̣-: /F1‬ܘ‪ -1‬ܗܸܘ( ^‪;: JP"-‬ܝ‬ ‫̇‬ ‫ܐܬܬ‪ (#FIA* r+̣D‬ܗ̇ܝ‪.‬‬ ‫"=>‪ (`:ܵ ;* 54‬ܘ‪ܸ .5+̣̈46 5";HM‬‬ ‫ܐܬ ܿ‬ ‫‪=̣I* J6=: ịUM‬ܪ‪Y‬‬ ‫ܘ^̣?ܹ;ܗ ‪;:‬ܗ *‪-‬ܘ‪ (#̣1‬ܗ̇ܝ‪ .‬ܐ"‪ R‬ܕ ܸ ̣ ܼ‬ ‫ܕܵ‪ :=̇?D‬ܕܨ‪=̈.‬ܬܗ ‪̈/D‬ܘ"‪ /̇+̈4* ]M 5‬ܕ‪-M‬ܬ( ^‪ܿ #‬ܘ‪ iV̈+.‬ܕܬ‪ܵiD‬‬ ‫̣‬ ‫ܼ ̣ ̣ ̣‬ ‫ܹ‬ ‫̣‬ ‫ܘܕ*̣‪ܼܿ ]k‬ܐ̣ܬܪ‪ :‬ܘ‪̇#̣1ܵ ]M‬ܘ*‪ J‬ܘ^‪ J+4‬ܘ^;̇ܘ"‪ J‬ܘ‪ :JM=̈A6‬ܗ‪J6‬‬ ‫ܿ‬ ‫̇‬ ‫‪.5+:‬‬ ‫ܼܘ̣*̣‪ 5*̣nFk‬ܘ‪ 5+AFM WF7.‬ܐ ܹ‬ ‫ܿ‬ ‫ܿ‬ ‫‪ܼ #ܸA‬ܬ‪#̣+̣76‬ܗ ܕ^‪;:ܵ JPܵ"̣-‬ܝ "̇=ܼܿ>‪JOܵ+̣F6 54‬܀‬ ‫ܸ‪ܼ F6‬‬

BIBLIOGRAPHY Aland, Barbara. “Die philoxenianisch-harklensische Übersetzungstradition. Ergebnisse einer Untersuchng der neutestamentlichen Zitate in der syrischen Literatur.” Le Muséon 94:3-4 (1981): 321383. Allberry, Charles R.C. A Manichaean Psalm-Book Part II. Stuttgart: Kohlhammer, 1938. Amar, Joseph P. The Syriac Vita Tradition of Ephrem the Syrian. Corpus Scriptorum Christianorum Orientalium 242-243. Louvain: Peeters, 2011. Mar Aprem (Mooken). “Syriac Books (Printed) Found in the Metropolitan’s Palace, Trichur, South India.” The Harp 23 (2008): 199-208. ———. “Syriac Manuscripts in Trichur.” (I) Pages 355-374 in IIIo Symposium Syriacum, 1980: Les contacts du monde syriaque avec les autres cultures (Goslar 7–11 Septembre 1980). Edited by Lavenant, René. Orientalia Christiana Analecta 221. Roma: Pontificium Institutum Studiorum Orientalium, 1983. ———. “Syriac Manuscripts in Trichur.” (II) Pages 96-118 in The Church I Love: A tribute to Rev. Placid J. Podipara CMI. Edited by Madey, John and Kaniarakath, G.. EBOSC Publications 9. Kottayam / Paderborn: Ecumenical Biblical and Oriental Study Centre, 1984. Bammer, Anton. Das Heiligtum der Artemis von Ephesos. Graz, Austria : Akademische Druck – u. Verlagsanstalt, 1984. Barnard, L.W. “The Origins and Emergence of the Church in Edessa during the First Two Centuries A.D.” Vigilae Christianae 22.3 (1968): 161-175. 249

250

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Barsoum, Ignatius Aphram. Makhṭūṭāt Āmid wa-Mārdīn (Omid and Mardin Manuscripts). Damascus: Dayr Mār Afrām alSuryānī, 2008. Baumstark, Anton. Geschichte der syrischen Literatur: mit Ausschluß der christlich-palästinensichen Texte. Bonn: Verlag, 1922. Beck, Edmund, editor. Des heiligen Ephraem des Syrers Hymnen contra Haereses. Corpus Scriptorum Christianorum Orientalium 169-170, Syr. 76-77. Louvain: L. Durbecq, 1957. Bickell, Gistav. S. Ephraemi Syri carmina Nisibena additis prolegomenis et supplemento lexicorum Syriacorum. Leipzig: F.A. Brockhaus, 1866. Black, Matthew. “Rabbula of Edessa and the Peshitta.” Bulletin of the John Rylands Library 33 (1951): 203-210. Blum, Georg Günter. Rabbula von Edessa. Der Christ, der Bischof, der Theologie. Corpus Scriptorum Christianorum Orientalium 300, Subs. 34. Louvain: Secrétariat du CorpusSCO, 1969. Brannan, Rick. “John and the Robber”. Pages 362-370 in New Testament Apocrypha: More Non-Canonical Scriptures. Volume 1. Edited by Tony Burke and Brent Landau. Grand Rapids: Eerdmans, 2016. Briquel-Chatonnet, Françoise, Alain Desreumaux, and Jacob Thekeparampil. “Découvre d’un manuscrit très important contenant des textes apocryphes dans la bibliothèque de la métropolie de l’Église de l’Est à Trichur, Kérala, Inde.” Pages 587597 in Symposium Syriacum VII: Uppsala University, Department of Asian and African Languages, 11–14 August 1996. Edited by Lavenant, René. Orientalia Christiana Analecta 256. Roma: Pontificio Istituto Orientale, 1998. Briquel-Chatonnet, Françoise and Desreumaux, Alain and Thekeparampil, Jacob, “Syriac Written Heritage in Kerala: First Glances in the Enquiry”. The Harp 11-12 (1998-1999): 135-151. Briquel-chatonnet, Françoise and Muriel Debié, Editors. Le monde syriaque : Sur les routes d’un christianisme ignoré. Paris : Les belles lettres, 2017. Brock, Sebastian P. “Clothing Metaphors as a Means of Theological Expression in Syriac Tradition.” Pages 11-38 in Typus, Symbol, Allegorie bei den östlichen Vätern und ihren Parallelen im Mittelalter. Internationales Kolloquium, Eichstätt 1981. Edited

BIBLIOGRAPHY

251

by Schmidt, Margot, and Geyer, Carl Friedrich. Eichstätter Beiträge 4. Regensburg: Friedrich Pustet, 1982. ———. “Eusebius and Syriac Christianity”. Pages 212-234 in Eusebius, Christianity and Judaism. Edited by H.W. Attridge and G. Hata. Leiden: Brill, 1992. ———. Mary in Syriac Tradition. Oxford: Ecumenical Society of the B.V. Mary, 1977. ———. “Some Diachronic Features of Classical Syriac”. Pages 95-111 in Hamlet on a Hill: Semitic and Greek Studies Presented to Professor T. Muraoka on the Occasion of His Sixty-Fifth Birthday. Edited by Baasten, Martin F.J. and van Peursen, Wido Th.. Orientalia Lovaniensia Analecta 118. Leuven / Paris / Dudley, MA: Peeters, 2003. ———. “Some Important Baptismal Themes in the Syriac Tradition”. The Harp 4:1-3 (1991): 189-214. ———. “St. Ephrem in the Eyes of Later Syriac Liturgical Tradition”. Hugoye: Journal of Syriac Studies 2 (1999): 5-25. ———. “Studies in the Early History of the Syrian Orthodox Baptismal Liturgy”. Journal of Theological Studies 23.1 (1972): 1664. ———. “Syriac on Sinai: The Main Connections”. Pages 103-117 in ΕΥΚΟΣΜΙΑ: Studi miscellanei per il 75° di Vincenzo Poggi S.J.. Edited by Ruggieri, Vincenzo and Pieralli, Luca. Soveria Mannelli, Catanzaro: Rubbettino, 2003. ———. The Bible in the Syriac Tradition. Piscataway: Gorgias, 2006. ———. The Luminous Eye: The Spiritual World Vision of Saint Ephrem the Syrian. Kalamazoo, MI: Cistercian, 1992. ———. “The Syriac Euthalian Material and the Philoxenian Version of the NT.” Zeitschrift für die neutestamentliche Wissenschaft 70:1-2 (1979): 120-130 ———. “The Transition to a Post-Baptismal Anointing in the Antiochene Rite.” Pages 215-225 in The Sacrifice of Praise: Studies on the Themes of Thanksgiving and Redemption in the Central Prayers of the Eucharistic and Baptismal Liturgies in Honour of Arthur Hubert Couratin. Edited by Spinks, Bryan Douglas. Ephemerides liturgicae, Subsidia 19. Rome: Edizioni Liturgiche, 1981.

252

THE HISTORY OF JOHN THE SON OF ZEBEDEE

———. “Without Mushê of Nisibis, Where Would We Be? Some Reflections on the Transmission of Syriac Literature”. Journal of Eastern Christian Studies 56:1-4 (2004): 15-24. Brock, Sebastian P., Aaron M. Butts, George A. Kiraz, and Lucas van Rompay, editors. Gorgias Encyclopedic Dictionary of the Syriac Heritage. Piscataway, NJ: Gorgias Press, 2011. Brock, Sebastian P., and Susan Ashbrook Harvey. Holy Women of the Syrian Orient. The Transformation of the Classical Heritage 13. Berkeley: University of California Press, 1987. Brown, Peter. The Body and Society: Men, Women, and Sexual Renunciation in Early Christianity. Revised edition. New York: Columbia, 2008. ———. “The Diffusion of Manichaeism in the Roman Empire”. Journal of Roman Studies 59 (1969): 92-103. Buchinger, Harald. “Liturgy and early Christian Apocrypha”. Pages 361-377 in The Oxford Handbook of Early Christian Apocrypha. Edited by A. Gregory, T. Nicklas, C.M. Tuckett, and J. Verheyden; Oxford: University Press, 2016. Burke, Tony, Editor. Forbidden Texts on the Western Frontier: The Christian Apocrypha in North American Perspective. Cambridge: James Clarke, 2015. Burke, Tony, and Brent Landau, Editors. New Testament Apocrypha: More Noncanonical Scriptures. Grand Rapids: Eerdmans, 2016. Burkitt, F.C. Evangelion da-Mepharreshe: The Curetonian Version of the Four Gospels, with the Readings of the Sinai Palimpsest and the Early Syriac. Cambridge: University Press, 1904. Butts, Aaron M. Language Change in the Wake of Empire: Syriac in Its Greco-Roman Context. Winona Lake, IN: Eisenbrauns, 2016. ———. “The Integration of Consonants in Greek Loan Words in Syriac”. Aramaic Studies 14 (2016): 1-35. Casadei, Monica. Didascalia di Addai. Introduzione, traduzione e note. Testi dei Padri della Chiesa 87. Monastero di Bose: Qiqajon, 2007. Chabot, Jean Baptiste. “Inventaire des fragments de mss. syriaques conservés à la Bibliothèque Ambrosienne à Milan”. Le Muséon 49 (1936): 37-54. Charlesworth, James H., ed. The Odes of Solomon. Oxford: Clarendon Press, 1973.

BIBLIOGRAPHY

253

———., ed. The Odes of Solomon: The Syriac Texts. SBL Texts and Translations 13. Missoula, Montana: Scholars Press, 1977. Coakley, James F. “Manuscripts for Sale: Urmia, 1890-2”. Journal of Assyrian Academic Studies 20:2 (2006): 3-17. ———., ed. Robinson’s Paradigms and Exercises in Syriac Grammar. Oxford / New York: Oxford University Press, 2002. Connolly, R.H. “The Diatessaron in the Syriac Acts of John”. Journal of Theological Studies 8 [32] (1907): 571-581. ———. The Liturgical Homilies of Narsai. Texts and Studies 8.1. Cambridge: Cambridge University Press, 1909. ———. “The Original Language of the Syriac Acts of John”. Journal of Theological Studies 8 [30] (1907): 249-261. Culpepper, R. Alan. John the Son of Zebedee: The Life of a Legend. Philadelphia: Fortress, 2000. Cureton, William. Ancient Syriac Documents Relative to the Earliest Establishment of Christianity in Edessa and the Neighboring Countries. London: Williams and Norgate, 1864. Debié, Muriél, “Syriac Historiography and Identity Formation.” Church History and Religious Culture 89:1-3 (2009): 93-114. ———. “Les apocryphes et l’histoire en syriaque.” Pages 63-76 in Sur les pas des Araméens chrétiens. Mélanges offerts à Alain Desreumaux. Edited by Briquel-Chatonnet, Françoise and Debié, Muriél. Cahiers d’études syriaques 1. Paris: Geuthner, 2010. Debié, Muriél, Guy Coutourier, and Thaddée Matura. Théodore de Mopsueste. Homélies catéchétiques. Les Pères dans la foi. Paris: Migne, 1996. Debié, Muriél, Jullien, Christelle, Jullien, Florence and Desreumaux, Alain, editors. Les apocryphes syriaques. Études syriaques 2. Paris: Geuthner, 2005. Desreumaux, Alain. Histoire du roi Abgar et de Jésus. Turnhout: Brepols, 1990. ———. “La figure du roi Abgar d’Édesse”. Pages 31-45 in Edessa in hellenistisch-römischer Zeit: Religion, Kultur und Politik zwischen Ost und West. Beiträge des internationalen EdessaSymposiums in Halle an der Saale, 14.-17. Juli 2005. Edited by L. Greisiger, C. Rammelt, and J. Tubach. Beiruter Texte und

254

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Studien 116. Beirut: Orient-Institut / Würzburg: Ergon Verlag, 2009. ———. “Les apocryphes apostoliques”. Pages 71-95 in Les apocryphes syriaques. Edited by M. Debié, C. Jullien, F. Jullien, and A. Desreumaux. Études syriaques 2. Paris: Geuthner, 2005. Devos, Paul. “La Date du Voyage d’Égérie”. Analecta Bollandiana 85 (1967): 165-194. Dilley, Paul C. “The Invention of Christian Tradition: ‘Apocrypha,’ Imperial Policy, and Anti-Jewish Propaganda”. Greek, Roman, and Byzantine Studies 50 (2010): 586-615. Doran, Robert. Stewards of the Poor: The Man of God, Rabbula, and Hiba in Fifth-Century Edessa. Kalamazoo: Cistercian, 2006. Dorn, B.A. Catalogue des manuscrits et xylographes orientaux de la Bibliothèque Impériale publique de St. Pétersbourg. St. Petersburg: Imperial Academy of the Sciences, 1852. Drijvers, H.J.W. “Addai und Mani: Christentum un Manichäismus im dritten Jahrhundert in Syrien.” Orientalia Christiana Analecta 221 (1983): 171-85. ———. “Apocryphal Literature in the Cultural Milieu of Osrhoëne,” Apocrypha 1 (1990): 231-247. ———. Cults and Beliefs at Edessa. Leiden: Brill, 1980. ———. “The Man of God of Edessa, Bishop Rabbula, and the Urban Poor: Church and Society in the Fifth Century.” Journal of Early Christian Studies 4 (1996): 235-248. ———. “The Persistence of Pagan Cults and Practices in Christian Syria.” Pages 35-44 in East of Byzantium: Syria and Armenia in the Formative Period. Dumbarton Oaks Symposium, 1980. Edited by N.G. Garsoïan, T.F. Mathews, and R.W. Thomson. Washington, DC: Dumbarton Oaks, 1982. Drijvers, Jan Willam. “The Protonike Legend and the Doctrina Addai”. Studia Patristica 33 (1997): 517-523. Elderkin, G.W. “The Bee of Artemis”. American Journal of Philology 60 (1939): 203-13. Elliot, J.K., Editor. The Apocryphal New Testament: A Collection of Apocryphal Christian Literature in an English Translation. Oxford: Clarendon, 1993.

BIBLIOGRAPHY

255

Ferguson, Everett. Baptism in the Early Church: History, Theology, and Liturgy in the First Five Centuries. Grand Rapids: Eerdmans, 2009. Fiano, Emanuel. “The Trinitarian Controversies in Fourth-Century Edessa.” Le Muséon 128 (2015): 85-125. Finn, T.M. Early Christian Baptism and the Catechumenate: West and East Syria. Message of the Fathers of the Church 5. Collegeville, MN: Liturgical Press, 1992. Foss, Clive. Ephesus after Antiquity: A late antique, Byzantine and Turkish City. Cambridge: University Press, 1979. Fox, Robin Lane. Pagans and Christians. New York: Knopf, 1987. Frayer-Griggs, Daniel. “The Beasts at Ephesus and the Cult of Artemis.” Harvard Theological Review 106.4 (2013): 459-77. Frend, W.H.C. The Rise of the Monophysite Movement: Chapters in the History of the Church in the Fifth and Sixth Centuries. Cambridge: University Press, 1972. Géhin, Paul. “Manuscrits sinaïtiques dispersés II: les fragments théologiques syriaques de Milan (Chabot 34-57)”. Oriens Christianus 91 (2007): 1-24. Graf, Fritz. “An Oracle against Pestilence from a Western Anatolian Town”. Zeitschrift für Papyrologie und Epigraphik 92 (1992): 267-279. Griffith, Sidney H. “Asceticism in the Church of Syria: The Hermeneutics of Early Syrian Monasticism”. Pages 220-245 in Asceticism. Edited by V. Wimbush and R. Valantasis. Oxford: University Press, 1995. ———. “Christianity in Edessa and the Syriac-Speaking World: Mani, Bar Daysan, and Ephrem; the Struggle for Allegiance on the Aramean Frontier”. Journal of the Canadian Society for Syriac Studies 2 (2002): 5-20 ———. “Ephraem, the Deacon of Edessa”. Pages 22-52 in Diakonia: Studies in Honor of Robert T. Meyer. Edited by Thomas Halton and Joseph P. Williman. Washington, D.C.: Catholic University of America Press, 1986. ———. “The Doctrina Addai as a Paradigm of Christian Thought in the Fifth Century”. Hugoye: Journal of Syriac Studies 6.2 (2003): 269-292.

256

THE HISTORY OF JOHN THE SON OF ZEBEDEE

———. “The Marks of the ‘True Church’ according to Ephraem’s Hymns Against Heresies”. Pages 125-140 in After Bardaisan: Studies on Continuity and Change in Syriac Christianity in Honour of Professor Han J.W. Drijvers. Edited by G.J. Reinink, A.C. Klugkist; Leuven: Peeters, 1999. ———. “The Thorn among the Tares: Mani and Manichaeism in the Works of St. Ephraem the Syrian.” Studia Patristica 35 (2001): 395-427. Harvey, Susan Ashbrook. Asceticism and Society in Crisis: John of Ephesus and the Lives of the Eastern Saints. The Transformation of the Classical Heritage 18. Berkeley: University of California Press, 1990. ———. “Asceticism in Adversity: An Early Byzantine Experience.” Byzantine and Modern Greek Studies 6 (1980): 1-11 ———. “Rabbula of Edessa”. Page 348 in Gorgias Encyclopedic Dictionary of the Syriac Heritage. Edited by S.P. Brock, A.M. Butts, G.A. Kiraz, and L. van Rompay. Piscataway, NJ: Gorgias Press, 2011. ———. “The Edessan Martyrs and Ascetic Tradition.” Pages 195-206 in V Symposium Syriacum, 1988: Katholieke Universiteit, Leuven, 29-31 août 1988. Edited by R. Lavenant. Orientalia Christiana Analecta 236. Roma: Pontificium Institutum Studiorum Orientalium, 1990. ———. “The Sense of a Stylite: Perspectives on Simeon the Elder.” Vigiliae Christianae 42:4 (1988): 376-394. Head, Barclay V. “Coinage of Ephesus.” Numismatic Chronicle 1 (1881): 13-23. Heal, Kristian S. “Five Kinds of Rewriting: Appropriation, Influence and the Manuscript History of Early Syriac Literature.” Journal for the Canadian Society for Syriac Studies 15 (2015): 51–65. Hennecke, E., and W. Schneemelcher, editors. New Testament Apocrypha. Translated by R. McL. Wilson. Two Volumes. Philadelphia: Westminster, 1963-1965. Heuser, Manfred, and Hans-Joachim Klimkeit. “The Use of Scripture in Manichaeism.” Pages 111-122 in Studies in Manichaean Literature and Art. Edited by M Heuser and H.-J. Klimkeit. Nag Hammadi and Manichaean Studies 46. Leiden: Brill, 1998.

BIBLIOGRAPHY

257

Horn, Cornelia B. “Lines of Transmission between Apocryphal Traditions in the Syriac Speaking World, Manichaeism, and the Rise of Islam: The Case of the Acts of John.” Parole de l’Orient 35 (2010): 337-355. Horsley, Richard A., J.A. Draper, and J.M. Foley, Editors. Performing the Gospel: Orality, Memory, and Mark. Minneapolis: Fortress, 2006. Howard, George. The Teaching of Addai. Chico, CA: Scholars, 1981. Illert, Martin. Doctrina Addai. De imagine Edessena / Die Abgarlegende. Das Christusbild von Edessa. Fontes Christiani 45. Turnhout: Brepols, 2007. Johnston, Sarah Iles. “Animating Statues: A Case Study in Ritual”. Arethusa 41 (2008): 445-477. Jones, F. Stanley. “The History of Simon Cephas, the Chief of the Apostles”. Pages 371-394 in New Testament Apocrypha: More Noncanonical Scriptures. Edited by Tony Burke and Brent Landau. Grand Rapids: Eerdmans, 2016. Juckel, Andreas Karl. “Towards a Critical Edition of the Harklean Gospels.” Parole de l’Orient 23 (1998): 209-215. Jullien, Christelle and Florence Jullien, eds. Les Actes de Mār Māri. CSCO 602-603, Syr. 234-235. Louvain: Peeters, 2003. Junod, Eric, and Jean-Daniel Kaestli. Acta Iohannis. Corpus Christianorum Series Apocrypha 1-2. Turnhout: Brepols, 1983. ———. L’histoire des Actes Apocryphes des Apôtres du IIIe au IXe siècle: Le cas des Actes de Jean. Cahiers de la Revue de Théologie et de Philosophie 7. Genève: [Revue de théologie et de philosophie]. Lausanne: diffusion et commande, Impr. La Concorde, 1982. ———. “Le Dossier des ‘Actes de Jean.’” Pages 4293-4362 in Aufstieg und Niedergang der römischen Welt 2.25.6. Edited by Wolfgang Haase. Berlin: de Gruyter, 1988. Kaestli, Jean-Daniel. “L’utilisation des Actes Apocryphes des Apôtres dan le Manichéisme.” Pages 107-116 in Gnosis and Gnosticism: Papers Read at the Seventh International Conference on Patristic Studies (Oxford, September 8th-13th 1975). Edited by M. Krause. Nag Hammadi Studies 8. Leiden: Brill, 1977. Kelber, Werner H. The Oral and the Written Gospel: The Hermeneutics of Speaking and Writing in the Synoptic

258

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Tradition, Mark, Paul, and Q: Voices in Performance and Text. Bloomington: Indiana University Press, 1997. Kelley, Henry A. The Devil at Baptism: Ritual, Theology, and Drama. Ithaca, NY: Cornell, 1985. Kiraz, George A., ed. Comparative Edition of the Syriac Gospels: Aligning the Sinaiticus, Curetonianus, Peshîṭtâ and Ḥarklean Versions. Four Volumes. New Testament Tools and Studies 21.14. Leiden: E.J. Brill, 1996. Klauck, Hans-Josef. The Apocryphal Acts of the Apostles: An Introduction. Waco, TX: Baylor University Press, 2008. Klijn, A.F.J. “An Ancient Syriac Baptismal Liturgy in the Syriac Acts of John.” Novum Testamentum 6 (1963): 216-228. ———. The Acts of Thomas: Introduction, Text, and Commentary. Supplements to Novum Testamentum 108. Leiden / Boston: Brill, 2003. Kohlbacher, Michael. “Rabbula in Edessa. Das Weiterwirken eines Schismas in der armenischen Bekenntnistradition”. Pages 233274 in Blicke gen Osten: Festschrift für Friedrich Heyer zum 95. Geburtstag. Edited by M. Tamcke. Studien zur orientalischen Kirchengeschichte 30. Münster: LIT, 2004. Lalleman, Pieter J. The Acts of John: A Two-Stage Initiation into Johannine Gnosticism. Leuven: Peeters, 1998. Landau, Brent. Revelation of the Magi: The Lost Tale of the Wise Men’s Journey to Bethlehem. New York: HarperOne, 2010. Leloir, Louis. “Rapports entre les versions arménienne et syriaque des Actes apocryphes des Apôtres.” Pages 137-148 in Symposium Syriacum 1976. Rome: Pontificium Institutum Orientalium Studiorum, 1978. Lewis, Agnes Smith. Acta Mythologica Apostolorum. Horae Semiticae 3. London: C.J. Clay and Sons, 1904. Lieu, Samuel N.C. “Christianity and Manichaeism.” Pages 279-295 in Cambridge History of Christianity: Constantine to c. 600. Edited by A Casiday and F.W. Norris. Cambridge: University Press, 2007. Lipsius, R.A. Die apokryphen Apostelgeschichten und Apostellegenden: Ein Beitrag zur altchristlichen Literaturgeschichte und zu einer zusammenfassenden Darstellung der neu-

BIBLIOGRAPHY

259

testamentlichen Apokryphen. Two Volumes. Braunschweig: Schwetschke, 1883-1890. Lollar, Jacob A. A Sanctifying Myth: The Syriac History of John in Its Social, Literary, and Theological Context. Unpublished Dissertation. Florida State University, 2018. ———. “A Survey of the Manuscripts of the Syriac History of John”. Apocrypha 29 (2018): 113-136. Luttikhuizen, Gerard. “A Gnostic Reading of the Acts of John.” Pages 119-152 in The Apocryphal Acts of John. Edited by J.N. Bremmer. Kampen: Pharos, 1995. Macmunn, V.C. “The Menelaus Episode in the Syriac Acts of John”. Journal of Theological Studies OS 12:3 (1911): 463-465. Macomber, William F. “New Finds of Syriac Manuscripts in the Middle East”. Pages 473-482 in XVII. Deutscher Orientalistentag vom 21. bis 27. Juli 1968 in Würzburg: Vorträge. Teil 2. Edited by W. Voigt. Zeitschrift der Deutschen Morgenländischen Gesellschaft, Supplement 1.2. Wiesbaden: Franz Steiner, 1969. McCarthy, Carmel. Saint Ephrem’s Commentary on Tatian’s Diatessaron: An English Translation of Chester Beatty Syriac MS 709 with Introduction and Notes. Journal of Semitic Studies Supplement 2. Oxford: Oxford University Press, 1993. McGowan, Andrew B. Ancient Christian Worship: Early Church Practices in Social, Historical, and Theological Perspective. Grand Rapids: Baker, 2014. McVey, Kathleen. Ephrem the Syrian: Hymns. New York: Paulist, 1989. Melki, Joseph. “Saint Éphrem le Syrien, un bilan l’édition critique.” Parole de l’Orient 11 (1983): 3-88. Meschcherskaya, E.H. Легенда об Авгаре (Legenda ob Abgare). Moscow: Hayka, 1984. Metzger, Bruce M. “The Syriac Versions.” Pages 3-82 in The Early Versions of the New Testament: Their Origin, Transmission, and Limitations. Edited by Bruce M. Metzger. Oxford: Clarendon Press, 1977. Mitchell, C.W. St. Ephraim’s Prose Refutations of Mani, Marcion, and Bardaisan. Two Volumes. London: Williams and Norgate, 1912.

260

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Morris, Sarah. “Zur Vorgeschichte der Artemis Ephesia.” Pages 57-62 in Die Archäologie der ephesischen Artemis: Gestalt und Ritual eines Heiligtums. Edited by U. Muss. Wien: Phoibos Verlag, 2008. Murray, Robert. “Reconstructing the Diatessaron.” The Heythrop Journal 10 (1969): 43-49. ———. Symbols of Church and Kingdom: Studies in Early Syriac Tradition. Piscataway, NJ: Gorgias, 2006. Nagel, P. “Die apokryphen Apostelakten des 2. und 3. Jahrhunderts in der manichäischen Literatur. Ein Beitrag zur Frage nach den christlichen Elementen im Manichäismus.” Pages 149-182 in Gnosis und Neues Testament. Studien aus Religionswissenschaft und Theologie. Edited by K.-W. Tröger; Berlin : Evangelische Verlagsanstalt, 1973. Nöldeke, Theodor. Compendious Syriac Grammar. London: Williams and Norgate, 1904. Oster, Richard. “Ephesus as a Religious Center under the Principate.” Aufstieg und Niedergang der römischen Welt 18.3 (1990): 16611728. ———. “The Ephesian Artemis as an Opponent of Early Christianity.” Jahrbuck für Antike und Christentum 19 (1976): 24-44. Outtier, Bernard. “Saint Éphrem d’après ses biographies et ses œuvres.” Parole de l’Orient 4 (1973): 11-34. Palmer, Andrew. “King Abgar of Edessa, Eusebius, and Constantine.” Pages 3-30 in The Sacred Centre as the Focus of Political Interest : Proceedings of the Symposium Held on the Occasion of the 375th Anniversary of the University of Groningen (5-8 March 1989). Groningen: Forsten, 1992. Paniker, John. “Mar Jacob of Serug on the Virginity of St. Mary”. The Harp 18 (2005): 45-54. Parunak, H. van Dyke. “Oral Typesetting: Some Uses of Biblical Structure”. Biblica 62 (1981): 153-168. Payne Smith, Jessie, A Compendious Syriac Dictionary. Oxford: Clarendon Press, 1903. Penn, Michael Philip. “Monks, Manuscripts, and Muslims: Syriac Textual Changes in Reaction to the Rise of Islam”. Hugoye: Journal of Syriac Studies 12:2 (2009): 235-257.

BIBLIOGRAPHY

261

Peterson, William L. Tatian’s Diatessaron: Its Creation, Dissemination, Significance, and History in Scholarship. Leiden: Brill, 1994. ———. “The Diatessaron of Tatian.” Pages 77-96 in The Text of the New Testament in Contemporary Research: Essays on the Status Quaetionis. Edited by B.D. Ehrman and M.W. Holmes. Grand Rapids: Eerdmans, 1995. Phenix, Robert J., and Cornelia B. Horn. The Rabbula Corpus: Comprising the Life of Rabbula, His Correspondence, a Homily Delivered in Constantinople, Canons, and Hymns. Writings from the Greco-Roman World 17. Atlanta: Society of Biblical Literature, 2017. Phillips, George. The Doctrine of Addai, the Apostle, Now First Edited in a Complete Form in the Original Syriac. London: Trübner & Co., 1876. Piédagnel, A., and L. Doutreleau, editors. Jean Chrysostome: Trois Catéchèses Baptismales. Sources Chrétiennes 366. Paris: Les Éditions du Cerf, 1990. Pigulevskaya, N.V. “Katalog Siriyskikh Rukopisey Leningrada”. Палестинскийсборник 6 [69] (1960): 3-196. Piovanelli, Pierluigi. “Scriptural Trajectories Through Early Christianity, Late Antiquity, and Beyond: Christian Memorial Traditions in the longue durée”. Pages 95-110 in Forbidden Texts on the Western Frontier: The Christian Apocrypha in North American Perspective. Edited by T. Burke. Cambridge: James Clarke, 2015. Plommer, H. “St. John’s Church, Ephesus.” Anatolian Studies 12 (1962): 119-129. Quasten, J. “The Blessing of the Baptismal Font in the Syrian Rite of the Fourth Century.” Theological Studies 7 (1946): 309-313. Rammelt, Claudia, Ibas von Edessa: Rekonstruktion einer Biographie und dogmatischen Position zwischen den Fronten. Arbeiten zur Kirchengeschichte 106. Berlin / New York: Walter de Gruyter, 2008. Roessli, Jean-Michel. “North American Approaches to the Study of the Christian Apocrypha on the World Stage.” Pages 1957 in Forbidden Texts on the Western Frontier: The Christian

262

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Apocrypha in North American Perspective. Edited by Tony Burke. Cambridge: James Clark, 2015. Russell, Paul S. “St Ephraem’s Carmina Nisibena 33: A Hymn on Paganism’s Place in the World”. St Vladimir’s Theological Quarterly 49:4 (2005): 395-415. Saint-Laurent, Jean-Nicole Mellon. Missionary Stories and the Formation of Syriac Churches. Transformation of the Classical Heritage 55. Oakland, CA: University of California Press, 2015. Sarau, Oshana and Shedd, William Ambrose. Catalogue of Syriac Manuscripts in the Library of the Museum Association of Oroomiah College. Oroomiah, Persia: [s.n.], 1898. Schäferdiek, Knut. “The Acts of John”. Pages 188-258 in New Testament Apocrypha. Edited by E. Hennecke and W. Schneemelcher. Translated by R. McL. Wilson. Volume 2. Philadelphia: Westminster, 1963-1965. ———. “Herkunft und Interesse der alten Johannesakten.” Zeitschrift für die Neutestamentliche Wissenschaft und die Kunde der älteren Kirche 74.3-4 (1983): 247-267. Scher, Addai, Catalogue des manuscrits syriaques et arabes, conservés dans la Bibliothèque épiscopale de Séert (Kurdistan) avec notes bibliographiques. Mosul: Imprimerie des pères dominicains, 1905. Segal, J.B. Edessa, the ‘Blessed City’. Oxford: Clarendon, 1970. Shepardson, Christine C. “Christian Division in Ancient Edessa: Ephrem the Syrian’s Carmina Nisibena XXVII– XXVIII”. Journal of Assyrian Academic Studies 12:1 (1999): 2941. Shiner, Whitney. “Memory Technology and the Composition of Mark”. Pages 147-156 in Performing the Gospel: Orality, Memory, and Mark. Edited by R. Horsley, et. al. Minneapolis: Fortress, 2006. Sokoloff, Michael. A Syriac Lexicon: A Translation from the Latin, Correction, Expansion, and Update of C. Brockelmann’s Lexicon Syriacum. Winona Lake, Indiana: Eisenbrauns / Piscataway, NJ: Gorgias Press, 2009. Sotiriou, G.A. “Ἀνασκαφαὶ τοῦ Βυζαντινοῦ ναοῦ Ἰωάννου τοῦ Θεολόγου ἐν Ἐφέσῳ.” Deltion 7 (1921-1922): 89-220.

BIBLIOGRAPHY

263

Steiner, Deborah Tarn. Images in the Mind: Statues in Archaic and Classical Greek Literature and Thought. Princeton: Princeton University Press, 2001. Strelan, Rick. Paul, Artemis, and the Jews in Ephesus. Berlin: De Gruyter, 1996. Tierney, M. “Ephesus, Pagan and Christian.” Irish Quarterly Review 18 (1929): pp. 449-63. Tonneau, Raymond Marie, and Robert Devreesse, editors. Les Homélies catéchétiques de Théodore de Mopsueste. Reproduction photopypique du Ms. Mingana Syr. 561 (Selly Oak Colleges’ Library, Birmingham). Studi e Testi 145. Città del Vaticano: Biblioteca Apostolica Vaticana, 1949. Van der Toorn, Karel, B. Becking, and P.W. van der Hoorst, editors. Dictionary of Deities and Demons in the Bible. Second edition. Leiden: Brill, 1999. Van Deun, P., and J. Noret, Editors. Hagiographica Cypria. Corpus Christianorum Series Graeca 26. Turhout: Brepols, 1993. Van Esbroeck, Michel, “Le manuscrit syriaque Nouvelle Série 4 de Leningrad (Ve siècle).” Pages 211-219 in Mélanges Antoine Guillaumont. Contributions à l’étude des christianismes orientaux. Cahiers d’Orientalisme 20. Genève: Patrick Cramer, 1988. Van Rompay, Lucas. “Hiba, Ibas (d. 457)”. Pages 195-196 in Gorgias Encyclopedic Dictionary of the Syriac Heritage. Edited by S.P. Brock, A.M. Butts, G.A. Kiraz, and L. van Rompay. Piscataway, NJ: Gorgias Press, 2011. Vööbus, Arthur. History of Asceticism in the Syrian Orient. Three Volumes. Corpus Scriptorum Christianorum Orientalium 184, 197, 500. Louvain: CSCO, 1958, 1960, 1988. Walters, J. Edward. “The Philoxenian Gospels as Reconstructed from the Writings of Philoxenos of Mabbug.” Hugoye: Journal of Syriac Studies 13:2 (2010): 177-249. Wenger, Antoine, editor. Jean Chrysostome: Huit Catéchèses Baptismales Inédites. Sources Chrétiennes 50bis. Paris: Les Éditions du Cerf, 1970. Whitaker, E.C. Documents of the Baptismal Liturgy. London: SPCK, 1970.

264

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Wilkinson, John. Egeria’s Travels to the Holy Land. Jerusalem: Ariel, 1981. Wright, William. A Short History of Syriac Literature. London: Black, 1894. ———. Apocryphal Acts of the Apostles, Edited from Syriac Manuscripts in the British Museum and Other Libraries. London / Edinburgh: Williams and Norgate, 1871. ———. Catalogue of Syriac Manuscripts in the British Museum Acquired since the Year 1838. Three Volumes. London: Trustees of the British Museum, 1870-1872. ———. “Syriac Manuscripts at St. Petersburg, etc.” Journal of Sacred Literature and Biblical Record NS X, 20 (1867): 461-462. Wright, William and Norman McLean, Editors. The Ecclesiastical History of Eusebius in Syriac Edited from the Manuscripts. Cambridge: Cambridge University Press, 1898. Yarnold, E. Cyril of Jerusalem. London: Routledge, 2000. Zahn, Theodor. Acta Ioannis unter Benutzung von C. Tischendorf’s Nachlass bearbeitet. Erlangen: A. Deichert, 1880. Zotenberg, Hermann. Manuscrits orientaux. Catalogues des manuscrits syriaques et sabéens (mandaïtes) de la Bibliothèque nationale. Paris: Imprimerie nationale, 1874.

INDICES INDEX OF NAMES, TERMS, AND SUBJECTS The index pertains to both the introduction and the translations. Locations are given according to page number. Baptize, Baptism (see also Water), 4; 6-7; 15-17; 25; 30-31; 39; 46; 48; 50-55; 58; 69; 108; 120; 126; 138; 142n; 144n; 148n; 150; 154; 160n; 162n; 168; 174; 176; 178; 200n; 232; 240; 242 Seal of, 148; 164; 196; 238 Sign of, 25; 166; 174; 242 Banquet (see Eucharist) Bathhouse, 9-11; 68-71; 94; 106; 108; 110; 112; 116; 120; 122; 212; 218; 220; 222; 224; 226n Bishop (see Priest) Body, 7; 67; 69; 80; 90; 94; 104; 120; 136; 144; 156; 172; 180; 190; 196; 208; 210; 216; 224; 234; 242; 244 Putting on, 5; 64; 84; 136; 144n Anointing of, 51-52; 148; 232

Achilles, 222 Adam, 84; 96; 212; 214 Addai, 1-2; 6; 9; 17; 21; 23; 32; 37-47; 62; 72-73; 88; 110; 118; 124 Angel, 4-5; 65; 110; 116; 146; 148; 178; 182; 220; 224; 230; 242; 244 Anointing (see also Oil), 7; 16; 51-55; 126; 142; 144; 148; 150; 154; 178; 232 Antoninus (Ephesian noble), 130 Aphrahat, 6; 16; 39; 47; 51; 54; 64; 164 Archives, 42; 88; 180 Artemis, 4; 46; 58-62; 66-67; 88; 90; 106; 122; 124; 128; 130; 158; 160; 162; 210; 216; 226; 234; 236; 238 Cult of, 10-11; 39; 58-61; 67; 71; 128 Temple of, 4; 46; 55; 58; 60; 71; 132; 154; 156; 158; 234 Asia, 11; 62; 86; 154; 184; 186; 196

Church Building, 40n; 45; 49; 56; 58; 70; 156n; 180; 182; 184; 196; 202

265

266

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Universal, 82; 150; 190; 196; 198; 200; 202; 246 Cross, sign of, 6; 92; 126n; 134; 142; 146; 148; 164; 172; 210; 230; 232; 240 Crowd, Multitude, 112; 114; 116; 122; 126; 128; 132; 134; 148; 150; 152; 154; 162; 164; 166; 168; 170; 172; 174; 180; 220; 222; 232; 238 Crucifixion, 48; 102; 110; 116; 118; 122; 214; 216; 220; 222; 224 Demon, Devil (see also Legion), 4-5; 46; 60; 80; 82; 88; 92; 98; 120; 134; 138; 140; 142; 158; 160; 214; 226; 236 Edessa (see Urhai) Egypt, 19; 214 Ephesus/Ephesians, 4; 9-12; 22; 25; 29; 37-39; 42; 45; 55-62; 66; 69-73; 78; 82; 88; 94; 108n; 120; 128; 146n; 154n; 156n; 162n; 166; 176n; 178; 180; 182; 184; 186; 188; 190; 194; 196; 208; 212; 226; 244; 246 Ephrem the Syrian, 5-6; 16; 39; 43; 47-51; 54; 64-73; 80n; 84n; 88n; 90n; 136n; 150n; 164n; 172n Epiphanius (Ephesian noble), 130 Eucharist (see also Festival, Feast), 52; 156n; 178n; 242; Supper, 7; 22; 25; 78; 190 Eve, 96; 214 Festival, Feast (see also Eucharist), 4; 48; 100; 138; 174; 198; 242

of Artemis, 66; 88; 158; 210; 234; 236 Fire, 50; 59; 69; 94; 110; 112; 118; 128; 130n; 144; 146; 156; 162; 178; 208; 218; 220; 224; 230; 238; 242 Fortunatus (Ephesian noble), 130 God

Creator, 98; 104; 118; 142; 214; 224 Father, 6-7; 24; 30-31; 46; 53-54; 80; 82; 84; 98; 102n; 104; 110; 116; 118; 120; 122; 126; 128; 134; 136; 138; 142; 144; 146; 148; 150; 152; 154; 164; 168; 170; 176; 178; 184; 190; 208; 214; 216; 222; 226; 228; 230; 232; 238; 240; 242; 244 Maker, 98; 132; 152; 166; 240 Hidden, Invisible, 138; 140; 166 Galilee, Galilean, 104; 182; 216; 244 Gospel, 22-24; 43-46; 69; 76; 82; 84; 86; 112n; 124; 126; 134; 152; 168; 178; 180; 186; 188; 196; 202; 208; 226; 228; 246 Heretics (see also Pagans), 66; 71; 88; 152; 156; 210; 234; 236; 242 Hut, 4; 55; 58; 71; 156; 158; 160; 180n; 184; 190; 198; 234; 236; 246 Idol, Idolatry, 4; 53; 80; 82; 98; 120; 126; 128; 130; 142; 164;

INDICES 208; 210; 214; 226; 228; 234; 240 Jesus Christ Giver of Life, 144; 180; 244 Light of Light, 5n; 7; 80; 82 Messiah, 86; 156; 228 Savior, 202 Single One, 63-64; 78; 92; 98; 144; 172; 228 Son of God, 7; 46; 80; 118; 122; 126; 134; 136; 140; 142; 144; 148; 160;166; 168; 170; 172; 176; 216; 224; 226; 228; 230; 232; 234; 236; 240; 242 Jerusalem, 10; 21; 34; 51; 70n; 80; 102; 116; 118; 122; 190; 208; 216; 220; 222; 224 Jews, 42; 92; 110; 116; 118; 122; 220; 222; 224 John Apostle, 22; 154; 200; 202; 246 Evangelist, 22; 29; 45; 196; 208 John, the Baptist, 48-49; 70 Son of Zebedee, 24-25; 78; 80; 86; 182; 190 son of Zechariah, 138 Joseph, of Aramathea, 102; 216 Kingdom, of God, 126; 152; 172; 232 Kiss, 51; 116; 126; 134 Lamb, 128; 144; 148; 232 Law (see also Prophets), 136; 164; 166; 214

267 Legion (see also Demon, Devil), 4; 53; 60; 82; 92; 158; 160; 236 Life, Living, 26; 78; 92; 102; 114; 130; 132; 142; 144; 152; 162; 174; 180; 200; 234; 238; 242; 244 Luke, Evangelist, 39; 44; 186; 246 Marcellus (Ephesian noble), 130 Mark, Evangelist, 44; 186; 246 Mary, Virgin (see also Virgin, Virginity), 5; 84; 100; 122; 136; 214; 234 Matthew, Evangelist, 44-45; 186; 246 Menelaus, 4; 11; 26; 38; 41; 108; 110; 112; 116; 120n; 174; 218; 220; 222; 226; 242 Miaphysite, Miaphysitism, 46; 72; 84n; 98n; 214n Moses, 92; 124n; 164n; 190; 246 Nebo, Mount, 190; 246 Nero, 4; 42; 88; 162; 180; 182; 186; 244 Noah, 90; 98; 214 Oil (see also Anoint, Anointing), 7; 50-54; 146; 148; 150; 152; 176; 178; 230; 232; 242 Pagans (see Heretics) Paradise, 96; 214 Parthians (see Urhāi) Paul, Apostle, 4; 45; 86n; 108n; 128n; 154n; 180n; 186; 188; 196n; 246 Peter, Apostle, 4; 45; 86n; 108n; 128n; 154n; 180n; 186; 188; 196n; 246 Cephas, 76; 78; 120n; 186; 246

268

THE HISTORY OF JOHN THE SON OF ZEBEDEE

Simeon, Simon, 78; 120; 186; 246 Philip, Apostle, 1n; 2n; 30n; 88n; 205n Phrygia, 11; 154 Pilate, 102; 214; 216 Prayer, 8; 30; 40; 82; 84; 86; 88; 92; 128; 164; 168; 170; 188; 202; 205; 208; 210; 238; 240; 246 Priest, 54; 200 of Artemis, 86; 122; 128; 130; 158; 160; 162; 170-188; 226; 234-242 Prophets (see also Law), 24; 48; 98; 102; 136; 166; 214 Rome, 45n; 120n; 182; 184; 186n; 244 Satan (see also Demon, Devil), 16; 52-54; 65; 67; 82; 90; 92; 96; 98; 126; 132; 134; 140; 160n; 164; 180; 186; 210; 212; 214 Secundus, Bathkeeper, 4; 24; 2728; 32; 46; 69; 94; 96; 100; 104; 106; 108n; 114; 212; 216; 218; 220; 222 Sheep, 144n; 148; 152; 158; 170; 232; 234 Sign of Life (see also Baptize, Baptism)120; 142; 168; 240

Simon (see Peter, Apostle) Temple (see also Church) of Artemis, 4; 55; 58; 6162; 71; 128; 132; 154n; 156; 158; 160; 234; 236 Jerusalem, 102; 216 Theatre, 4; 128; 130; 132; 144; 146; 168; 228n; 230; 240 Thomas, Apostle, 40; 51-52 Tyrannus, 4; 30-31; 51; 53; 58; 108; 112; 114; 218; 220; 222 Urhāi, 37-38; 41; 178 Virgin (see also Mary, Virgin), 5; 8; 30; 46; 61-64; 67; 80; 82; 84; 88; 90; 122; 136; 140; 144; 172; 214; 242 Virginity, 100; 104; 122; 136; 214; 216 Water, 31; 50-54; 71; 88; 98; 100; 104; 126; 138; 140; 146; 148; 150; 152; 174; 176; 178; 214; 230; 232; 242 Word, of God, 78; 84; 100; 216 Zebedee (see John, Son of Zebedee)

INDEX OF SCRIPTURAL CITATIONS Genesis 1:15 1:26 1:27

96 96; 108 96

1:28 3:1-19 3:10

98 96 108

INDICES 3:24 6-8 9:1

96 92 98

Exodus 32:1-6 32:9-10 34:6 34:29

102 92 90 124

Leviticus 18:30

174

Isaiah 6:2

118

Jeremiah 32:17

84

Ezekiel 18:21

170

Matthew 3:13-17 4:1-11 4:18-22 5:21-43 7:7 8:28-34 10:19 11:25 13:35 14:21 14:22-33 15:38 16:19 18:12-14 25:31-46 27:26-31 27:45 27:48 27:51-53 27:57-60 27:63

138 100 100 100 84 140; 158 86 138 138 100 140 100 116 152 144 102 102 102 102 102 116

269 28:19 28:20

80; 104; 118 80; 86; 104; 118

Mark 1:9-11 1:12-13 1:16-20 5:1-20 5:21-43 6:44 6:45-52 8:9 8:31 9:31 9:48 15:36 15:38 16:14 16:16 16:19

138 100 100 140; 158 100 100 140 100 116 116 144 102 102 102 80; 118 102; 104; 116

Luke 3:21-22 3:23 4:1-13 5:1-11 8:25 8:26-37 8:40-56 9:1-6 9:14 10:1 10:5-6 10:7 12:1 15:4-32 22:30 23:34 23:36 23:44 23:45 24:36 24:39-40 24:42-43

138 100; 138 100 100 140 140; 158 100 96 100 118 96 106 186 152 172 92 102 102 102 102 102 102

270

THE HISTORY OF JOHN THE SON OF ZEBEDEE

John 1:2 1:3 1:14 1:35-51 2:1-12 3:16-17 6:10 6:16-21 6:25-59 6:35 6:41 6:58 10:30 11:1-44 12:44 14:6 14:9 14:25 14:27 15:4-91 15:26 19:24 19:29 19:34 20:1-23 20:24-29 21:9-14 21:25

136 136 100; 102 100 138 92; 142 100 140 144 120 120 120 84; 142 100 120 164 84 78 86; 114 42 78 102 102 102; 144 102 102 102 140

Acts 2:3 2:6 2:14-36 2:33 14:11-18 19:19 19:28 19:34

112 78 78 102; 116 122; 124 108 124 124

1 Corinthians 1:24 118 15:50 144

Colossians 1:16 96; 136 Revelation 3:5 4:8 13:8 17:8 20:12 20:15 21:27

Acts of John 37 75-76 83

152 118 152 152 152 152 152 11, 154 116 130

Acts of Thomas 10 25 48 76 80 131 143

6 55, 126, 144 6 6 6 55, 126, 144 6

Doctrine of Addai 7 36-37 41 71 88

39 6 46 43 45n

Odes of Solomon 9.11 27 36.3 42.1-2

152 6, 164 82 6, 164

Revelation of the Magi 30.1 31.1-2 31.4

52 52 52

Plate I

Plate II

Plate III

Plate IV

Plate V

Plate VI

Plate VII

Plate VIII

Plate IX