Questions and Solutions
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Chapter 1
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b ᾿Απορία. Τίνι λόγῳ ἀρξάμενος ὁ Μάρχος καὶ εἰπὼν, ᾿Αρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, ἐπήγαγεν, Ὡς γέγραπται àv Ἡσαΐᾳ. τῷ προφήτῃ " ᾿Ιδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, καὶ τὰ ἑξῆς; Ταῦτα γὰρ, εἰ καὶ μιχρὸν διαλλαττούλέξεσιν, οὐχ ἐν τῷ 'Haata χεῖται, ἀλλ᾽ ἐν σαις ταῖς τῷ Μαλαχίᾳ. Λύσις.. Τὴν εὐαγγελιχὴν ταύτην ἀρχὴν, οὕτω δεῖ xa ὑπερθατὸν ἀναγινώσχειν ᾿Αρχὴ τοῦ Εὐαγγελίου Ἰησοῦ Χριστοῦ, Ἰδοὺ ἐγὼ ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴ» ὁδόν cov ἔμπροσθέν Ἡσαΐᾳ προφρήτῃ dori βοῶντος ἐν τῇ ἐρήμῳ. Ἔθος γὰρ τοῖς συγγραφεῦσι, τοῖς ὑπερδατοῖς χεχρῆσθαι, ἕν τε νοήμασι καὶ λέξεσιν ὡς ἐν τῇ πρώτῃ τῆς Παλαιᾶ; βίόλῳ,, τῇ Γενέσε: λέγω, μετὰ τὴν τοῦ ᾿Αδὰμ χατασχευὴν, καὶ τὴν τῶν χτηνῶν δημιουργίαν, ἡ τῆς Εὕας παραγωγὴ μνημονεύεται, καίτοιγε εὐθέως μετὰ τὸν ᾿Αδχμ ἐξ αὐτοῦ δημιουργηθείσης. Ka ἐν τῷ ξα' ψαλμῷ xaÜ' ὑπερθατὸν χεῖται τὸ, “ἕως πότε ἐπιτίθεσθε ἐπ᾿ ἄνθρωπον; Φωνεύετε πάντες ὑμεῖς, ὡς τοίχῳ κεχιϊιμένῳ καὶ φραγμῷ ὠσμένῳ; Ποῖος γὰρ τοῖχος φονεύεται; Οὕτως γὰρ χρὴ νοεῖν· Ἕως πότε ἐπιτίθεσθε ἐπ᾽ ἄνθρωπον ὡς τοίχῳ xexAuéro καὶ φραγμῷ ὠσμένῳ; εἶθ᾽ D οὕτως τὸ, Φογεύετε zárcec ὑμεῖς. Τοῦτο 0 τὸ ἐπὶ τοῖς ὑπερθοατοῖς ἔθος καὶ τοῖς λοιποῖς ἀσαφέσι, χατὰ δύο πρόπους τοῖς συγγραφεῦσιν ἐμφέρεται, " πρῶτον μὲν συντονίας &mtpeXoupévor; ἔπειτα ὃὲ πρὸς τὸ ἡμᾶς μὴ ἀπόρως τὴν γνῶσιν τῆς θείας Γραφῆς χτήσασθαι, ἀλλὰ δι᾽ ἐρεύνης καὶ Ψηλαφήσεως moÀλῆς, ὥστε μὴ γενέσθαι ταύτην ἡμῖν. εὐαπόπτυστον.
b ᾿Aporia. Tini logǭ arxamenos ho Marchos kai eipōn, ᾿Archē tou Euangeliou Iēsou Christou, epēgagen, Hōs gegraptai av Hēsaïą. tǭ prophētę̄ " ᾿Idou egō apostellō ton angelon mou pro prosōpou sou, kai ta hexēs? Tauta gar, ei kai michron diallattoulexesin, ouch en tǭ 'Haata cheitai, all᾽ en sais tais tǭ Malachią. Lysis.. Tēn euangelichēn tautēn archēn, houtō dei xa hyperthaton anaginōschein ᾿Archē tou Euangeliou Iēsou Christou, Idou egō apostellō ton angelon mou pro prosōpou sou, hos kataskeuasei tē» hodon cov emprosthen Hēsaïą prophrētę̄ dori boōntos en tę̄ erēmǭ. Ethos gar tois syngrapheusi, tois hyperdatois chechrēsthai, hen te noēmasi kai lexesin hōs en tę̄ prōtę̄ tēs Palaia? biolǭ,, tę̄ Genese: legō, meta tēn tou ᾿Adam chatascheuēn, kai tēn tōn chtēnōn dēmiourgian, hē tēs Heuas paragōgē mnēmoneuetai, kaitoige eutheōs meta ton ᾿Adchm ex autou dēmiourgētheisēs. Ka en tǭ xa' psalmǭ xaU' hyperthaton cheitai to, “heōs pote epitithesthe ep᾿ anthrōpon? Phōneuete pantes hymeis, hōs toichǭ kechiïimenǭ kai phragmǭ ōsmenǭ? Poios gar toichos phoneuetai? Houtōs gar chrē noein; Heōs pote epitithesthe ep᾽ anthrōpon hōs toichǭ xexAuero kai phragmǭ ōsmenǭ? eith᾽ D houtōs to, Phogeuete zarcec hymeis. Touto 0 to epi tois hyperthoatois ethos kai tois loipois asaphesi, chata dyo propous tois syngrapheusin empheretai, " prōton men syntonias &mtpeXoupevor? epeita hoe pros to hēmas mē aporōs tēn gnōsin tēs theias Graphēs chtēsasthai, alla di᾽ ereunēs kai Psēlaphēseōs moAlēs, hōste mē genesthai tautēn hēmin. euapoptyston.
Question. For what reason did Mark, beginning with the words “The beginning of the gospel of Jesus Christ,” add “As it is written in Isaiah the prophet, ‘Behold, I send my messenger before your face,’” and what follows? For these words, even if they differ slightly in wording, are found not in Isaiah but in Malachi.
Solution. This opening of the gospel must be read by transposition, thus: “The beginning of the gospel of Jesus Christ: ‘Behold, I send my messenger before your face, who will prepare your way before you’; in Isaiah the prophet: ‘The voice of one crying in the wilderness.’” For writers have the custom of using transpositions, both in thoughts and in words. So in the first book of the Old Testament, Genesis I mean, the bringing forth of Eve is mentioned after the making of Adam and the creation of the cattle, although she was created from him immediately after Adam. And in the sixty-first psalm, “How long will you set upon a man? Murder, all of you, as a leaning wall and a tottering fence” stands by transposition; for what kind of wall is murdered? So it must be understood thus: “How long will you set upon a man as upon a leaning wall and a tottering fence?” and then “Murder, all of you.” This custom of transpositions and other obscurities is used by writers for two reasons: first, because they aim at conciseness; and second, so that we may not acquire the knowledge of divine Scripture without effort, but through much searching and probing, so that it may not become easily despised by us.
Chapter 2
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Ἀπορία. Πῶς ἐρωτηθεὶς Ἰωάννης ὁ βαπτιστὴς παρὰ τῶν Φαρισαίων "HA(ac εἶ; εἶπεν, Οὔ καίτοι τοῦ Χριστοῦ εἰρηχότος περὶ αὐτοῦ "Αὐτός ἐστιν "HAl«c ὁ uéA Aor. ἔρχεσθαι; Λύσις. Οὐχ ἀπροσδιορίστως ὁ Χριστὸς Οὗτός ἐστιν "HAlac ὁ μέλλων ἔρχεσθαι " ἀλλὰ προέταξεν τὸ, Εἰ θέλετε δέξασθαι, οὗτός ἐστιν pi αὐτοῦ εἶπεν, διὰ τὸ τὴν διαχονίαν αὐτὸν τοῦ Ἠλιοῦ πεπληρωχέναι. Πρόδρομος γὰρ τῆς τοῦ Χριστοῦ παρουσίας Ἰωάννης γεγένηται, xax Ἠλίας τῆς δευτέρας γενήσεται.
Aporia. Pōs erōtētheis Iōannēs ho baptistēs para tōn Pharisaiōn "HA(ac ei? eipen, Ou kaitoi tou Christou eirēchotos peri autou "Autos estin "HAl«c ho ueA Aor. erchesthai? Lysis. Ouch aprosdioristōs ho Christos Houtos estin "HAlac ho mellōn erchesthai " alla proetaxen to, Ei thelete dexasthai, houtos estin pi autou eipen, dia to tēn diachonian auton tou Ēliou peplērōchenai. Prodromos gar tēs tou Christou parousias Iōannēs gegenētai, xax Ēlias tēs deuteras genēsetai.
Question. How is it that John the Baptist, when asked by the Pharisees, “Are you Elijah?”, said “No,” although Christ said of him, “He is Elijah who is to come”?
Solution. Christ did not say without qualification, “This is Elijah who is to come,” but he put first, “If you are willing to accept it, this is …”; he said it of him because he had fulfilled the ministry of Elijah. For John became the forerunner of Christ’s coming, and Elijah will be the forerunner of the second.
Chapter 3
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᾿Απορία. Πῶς ᾿Ιωάννης ὁ εὐαγγελιστὴς ἐχτίθεται τὸν Βαπτιστὴν (D) περὶ τοῦ Χριστοῦ λέγοντα, ὅτι ᾿Εγὼ οὐκ ἤδειν αὐτόν; Ei γὰρ οὐκ ἔδει, πῶς βαπτισθῆναι θέλοντα διεχώλυεν αὐτὸν, λέγων ἅπερ τῷ Ματθαΐίῳ ἱστόρηται. Λύσις. Τεσσάρων γνώσεων οὐσῶν τῆς ὃ! ᾿ὄψεως, τῆς διὰ προφητείας, τῆς δι᾽ ἀχοῆς, τῆς διὰ πείρας" ταῖς μὲν τρισὶν οὐ λέγε: αὐτὸν ἢγνοηχέναι, ἀλλὰ τῇ τετάρτῃ τῇ διὰ πείρας. Ταύτῃ γὰρ αὐτὸν μέχρι τοῦ βαπτίσμᾶτος, καὶ τοῦ Πνεύματος θεωρίας, ἠγνόει. ΚΚαθάπερ καὶ ᾿Αδὰμ, τὸ χαλὸν καὶ πονηρὸν οὐχ ἤδει τῇ διὰ πείρας γνώσει. Εἰ γὰρ παντελῶς tiyvózt, ἀγαθὸν μὲν τὸ ἀχοῦσαι Θεοῦ, χαχὸν δὲ τὸ παρακοῦσαι, οὐκ ἂν ἐκολάζετο.
᾿Aporia. Pōs ᾿Iōannēs ho euangelistēs echtithetai ton Baptistēn (D) peri tou Christou legonta, hoti ᾿Egō ouk ēdein auton? Ei gar ouk edei, pōs baptisthēnai thelonta diechōlyen auton, legōn haper tǭ Matthaïiǭ historētai. Lysis. Tessarōn gnōseōn ousōn tēs ho! ᾿opseōs, tēs dia prophēteias, tēs di᾽ achoēs, tēs dia peiras" tais men trisin ou lege: auton ēgnoēchenai, alla tę̄ tetartę̄ tę̄ dia peiras. Tautę̄ gar auton mechri tou baptismatos, kai tou Pneumatos theōrias, ēgnoei. KKathaper kai ᾿Adam, to chalon kai ponēron ouch ēdei tę̄ dia peiras gnōsei. Ei gar pantelōs tiyvozt, agathon men to achousai Theou, chachon de to parakousai, ouk an ekolazeto.
Question. How does John the evangelist present the Baptist saying of Christ, “I did not know him”? For if he did not know him, how did he try to prevent him when he wished to be baptized, saying what is recorded in Matthew?
Solution. There are four kinds of knowledge: by sight, through prophecy, through hearing, and through experience. He does not say that he was ignorant of him in the first three, but in the fourth, the knowledge through experience; for in this way he did not know him until the baptism and the vision of the Spirit. Just so Adam did not know good and evil by the knowledge that comes through experience. For if he had been wholly ignorant that to obey God is good and to disobey is evil, he would not have been punished.
Chapter 4
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᾿Απορία. Τίνος χάριν τὴν τῶν ἀποστόλων χλῆσιν διαφόρως οἱ εὐαγγελισταὶ ἐχτίθενται; Ὁ μὲν Ματθαϊός φησι εἰρηκέναι τὸν Κύριον" Δεῦτε ὀπίσω μου, καὶ cw ὑμᾶς ἁλιεῖς ἀνθρώπων. Λουχᾶς δὲ μετὰ τὴν τῶν ἰχθύων ἄγραν ἱἰστόρησε τὸν Κύριον εἰπεῖν τῷ Πέτρῳ: Ἀπὸ τοῦ νῦν ἀγθρώπους ἔσῃ ζωγρῶν. Ἰωάννης δὲ ἑτέρως. Λύσις. ἐρα χλῆσις ἀληθὴς, ἐν διαφόροις γενομένη ἐου λόγοις ἐναχθεὶς ὁ Πέτρος, by Κύριον, Σὺ χἀληθήσῃ Κηφᾶς. xo τὰ ἑξῆς, πάλιν ἁλίᾳ ἐσχόλαζεν " εἶτα, χαθὼς Ματθαίῳ δοχ Καταρτίζοντες τὰ δίκτυα, αὐτός τε καὶ ᾿Ανδρέας, Ἕχατ χαιροῖς. Τοῖς γὰρ Ἀνδρ… Ἰάκωβος καὶ Ἰωάννης ὑπὸ Χριστοῦ … Εἶτα, καθὼς Λουχᾶς ἱστορεῖ, μετὰ τὴν τῶν ἰχθύων ἄγραν, … ἠχολούθησαν. καὶ θάμδους πλησθέντες, ὁλοχλήρως αὐτῷ
᾿Aporia. Tinos charin tēn tōn apostolōn chlēsin diaphorōs hoi euangelistai echtithentai? Ho men Matthaïos phēsi eirēkenai ton Kyrion" Deute opisō mou, kai cw hymas halieis anthrōpōn. Louchas de meta tēn tōn ichthyōn agran hiistorēse ton Kyrion eipein tǭ Petrǭ: Apo tou nyn agthrōpous esę̄ zōgrōn. Iōannēs de heterōs. Lysis. era chlēsis alēthēs, en diaphorois genomenē eou logois enachtheis ho Petros, by Kyrion, Sy chalēthēsę̄ Kēphas. xo ta hexēs, palin halią escholazen " eita, chathōs Matthaiǭ doch Katartizontes ta diktya, autos te kai ᾿Andreas, Hechat chairois. Tois gar Andr… Iakōbos kai Iōannēs hypo Christou … Eita, kathōs Louchas historei, meta tēn tōn ichthyōn agran, … ēcholouthēsan. kai thamdous plēsthentes, holochlērōs autǭ
Question. For what reason do the evangelists set out the call of the apostles differently? Matthew says that the Lord said, “Come after me, and I will make you fishers of men”; Luke records that after the catch of fish the Lord said to Peter, “From now on you will be catching men”; and John otherwise.
Solution. … call true, taking place at different … words, Peter, led …, the Lord: “You shall be called Cephas,” and what follows; again he was occupied with fishing. Then, as Matthew …, mending the nets, both he and Andrew … at different times. For to Andrew … James and John by Christ … Then, as Luke records, after the catch of fish, … and filled with amazement, they followed him wholly.
Chapter 5
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᾿Απορία. Τίνος χάριν ὁ Ματθαῖος καὶ ὁ Λουχᾶς ἐνηλλαγμένως τοὺς πειρασμοὺς προσενεχθῆναι ὑπὸ τοῦ διαθόλου τῷ Κυρίῳ ἐξέθεντο, ἐν τῷ πτερυγίῳ καὶ ἐν τῷ ὑψηλῷ ὄρει ἀναχθέντι; Λύσις. Οὐχ ἐναντιολογία τοῦτο " διά τε τὸ ἐν στιγμῇ χρόνου ἑκάτερον γεγενῆσθαι, διά τε τὸ συμπεπλεγμένον τῆς χενοδοξίας, ὑπερηφανίας τε καὶ φιλ ἅπερ ὑπέλαθεν αὐτῷ ὁ ἐχθρός " ὧνπερ τό τε τε πτερύγίον, τό τε ὑψηλὸν ὄρος, ὑπῆρχε σύμθολον τῷ μὲν εἰπεῖν, Bá.Ae σεαυτὸν κάτω, εἰς χενοδοξίαν αὐτὸν ἐρεθίζων τῇ δὲ ὑποσχέσει τῆς δόσεως τῆς δειχθείσῆς αὐτῷ ἀπατηλῆς δόξης, εἰς φιλαργυρίαν καὶ τύφὸν αὐτὸν προτρεπόμενος. ᾿Αλλ᾽ ἐν ἑχατέρᾳ πάλῃ πτωματισθεὶς χατῃτχύνθη.
᾿Aporia. Tinos charin ho Matthaios kai ho Louchas enēllagmenōs tous peirasmous prosenechthēnai hypo tou diatholou tǭ Kyriǭ exethento, en tǭ pterygiǭ kai en tǭ hypsēlǭ orei anachthenti? Lysis. Ouch enantiologia touto " dia te to en stigmę̄ chronou hekateron gegenēsthai, dia te to sympeplegmenon tēs chenodoxias, hyperēphanias te kai phil haper hypelathen autǭ ho echthros " hōnper to te te pterygion, to te hypsēlon oros, hypērche symtholon tǭ men eipein, Ba.Ae seauton katō, eis chenodoxian auton erethizōn tę̄ de hyposchesei tēs doseōs tēs deichtheisēs autǭ apatēlēs doxēs, eis philargyrian kai typhon auton protrepomenos. ᾿All᾽ en hechaterą palę̄ ptōmatistheis chatę̄tchynthē.
Question. For what reason did Matthew and Luke set out in reversed order the temptations brought against the Lord by the devil, when he was taken up to the pinnacle and to the high mountain?
Solution. This is not a contradiction, both because each took place in an instant of time and because of the interweaving of vainglory, pride, and love of money, which the enemy suggested to him; of these the pinnacle and the high mountain were symbols. By saying, “Throw yourself down,” he was inciting him to vainglory; and by the promise of giving him the deceptive glory that was shown him, he was urging him to love of money and conceit. But in each bout he was thrown and put to shame.
Chapter 6
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᾿Απορία. Τίνος χάριν παρηλλαγμένως τοὺς μακαρισμοὺς Ματθαῖός τε καὶ Λουχᾶς ἀνεγράψαντο; Λύσις. Ὅτι διαφόροις χαιροῖς ἐλέχθησαν. Οἱ μὲν ἐν τῷ ὄρει χαθημένου τοῦ Κυρίου, καὶ τῶν μαθητῶν αὐτοῦ περιεστώτων, καὶ τοῦ λυιποῦ ὄχλου χάτω ἑστηχότος καὶ ἀχριωμένου. Οἱ δὲ ἐν τόπῳ πεδινῷ παρὰ τοῦ Κυρίου πρὸς τοὺς ἀποστόλους ἐξεφώνησαν.
᾿Aporia. Tinos charin parēllagmenōs tous makarismous Matthaios te kai Louchas anegrapsanto? Lysis. Hoti diaphorois chairois elechthēsan. Hoi men en tǭ orei chathēmenou tou Kyriou, kai tōn mathētōn autou periestōtōn, kai tou luipou ochlou chatō hestēchotos kai achriōmenou. Hoi de en topǭ pedinǭ para tou Kyriou pros tous apostolous exephōnēsan.
Question. For what reason did Matthew and Luke record the beatitudes differently?
Solution. Because they were spoken at different times. The one set was spoken while the Lord was sitting on the mountain, with his disciples standing around him, and the rest of the crowd standing below and listening; the other was uttered by the Lord to the apostles in a level place.
Chapter 7
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᾿Απορία. Διατί Ματ-θαῖος μὲν μετὰ τοὺς μαχαρισμοὺς καὶ τὸν ἑχατόνταρχον, φησὶ τὸν [Κύριον εἰσελθεῖν εἰς τὸν οἶχον τοῦ Πέτρου, καὶ θεραπεῦσαι τὴν πενθερὰν αὐτοῦ Λουχᾶς 6E προλεχθῆναι τοὺς μαχαρισμοὺς, πρὶν προσελθεῖν τὸν ἑχατόνταρχον, φησὶ τὸν Κύριον ἰάσασθαι αὐτήν; Τίνος δὲ χάριν καὶ τὸν παράλυτον, Ματθαῖος μὲν εἰς τὴν ἰδίαν πόλιν τῆς Ναζαρὲτ, Μάρχος δὲ xoi Λουχᾶς εἰς Καπερναοὺμ, Ἰωάννης 0i ἐν Ἱεροσολύμοις λέγει τὸν Κύριον ἰάσασθαι; Λύσις. Ἐχ τούτων δείκνυται μὴ μόνον τοὺς μαχαρισμοὺς ἐχ δευτέρου ἐχθέσθχι τὸν Κύριον, ἀλλὰ διαφόρους ἐχλήθησαν. … παρὰ τῷ Ματθαίῳ, πρὸ τῆς ἐχλογῆς τῶν δώδεχα ἀπὸ τῶν λοιπῶν, προσεφώνησεν. Ὅθεν xax χαθολιχώτε- Qo» τούτους ἐξέθετο ^ μεθ᾽ cüg χατελθὼν ἐχ τοῦ ὄρους, τὸν λεπρὸν ἐχάθηρε, καὶ τὸν τοῦ Exaxovzáoχου παῖδα, καὶ τὴν Πέτρου πενθεράν. Λουχᾶς δὲ μετὰ τὴν ἐχλογὴν τῶν δώδεκα, καὶ τὴν τῶν ὀνομάτων αὐτῶν φανέρωσιν, ἐπὶ τόπου πεδινοῦ στάντα τὸν Κύἐχτίθεται τὸν Χριστὸν, τοὺς μαχαρισμοὺς, αὖτοῖς ἐχφωνῆσαι. “Ὅθεν καὶ εἰς τὸ αὐτῶν πρόσωπον Ὡσαύτως δὲ καὶ ᾿τῶν ἑχατοντάρχων ἑχάτερος, 0 τε παρὰ τῷ Ματθαίῳ, ὅ τε παρὰ τῷ Λουχᾷ γεγραμμένος, ἕτερος ἦν, εἰ καὶ τῆς Καπερναοὺμ ὑπῆρχον ἑχάτεροι οἰχήτορες. Ὃ μὲν γὰρ δι᾽ ἑαυτοῦ παραχαλεΐ τὸν Κύριον ὁ δὲ διὰ τῶν πρεσόυτέρων " καὶ ὁ μὲν περὶ δούλων ", ὁ ὃὲ περὶ υἱοῦ παῖδα γὰρ τῇ Γραφῇ σύνηθες τὸν υἱὸν ὀνομάζεσθαι. Καὶ τῶν παραλύτων δὲ, ἕτερος μὲν ὁ παρὰ Λουχᾷ xi Μάρχῳ ἱστορηθεὶς διὰ τῶν χεράμων … ἀναγραφείς· καὶ ἕτερος ὁ παρὰ τῷ Ματθαίῳ μετὰ τὴν αὐτοῦ ἐκ τοῦ τελωνίου … ἕτερος ὁ ἐν τῇ προβατικῇ κολυμβήθρᾳ ἐν Ἱερουσαλὴμ ὑπὸ Ἰωάννου ἐκτεθείς.
᾿Aporia. Diati Mat-thaios men meta tous macharismous kai ton hechatontarchon, phēsi ton [Kyrion eiselthein eis ton oichon tou Petrou, kai therapeusai tēn pentheran autou Louchas 6E prolechthēnai tous macharismous, prin proselthein ton hechatontarchon, phēsi ton Kyrion iasasthai autēn? Tinos de charin kai ton paralyton, Matthaios men eis tēn idian polin tēs Nazaret, Marchos de xoi Louchas eis Kapernaoum, Iōannēs 0i en Hierosolymois legei ton Kyrion iasasthai? Lysis. Ech toutōn deiknytai mē monon tous macharismous ech deuterou echthesthchi ton Kyrion, alla diaphorous echlēthēsan. … para tǭ Matthaiǭ, pro tēs echlogēs tōn dōdecha apo tōn loipōn, prosephōnēsen. Hothen xax chatholichōte- Qo» toutous exetheto ^ meth᾽ cug chatelthōn ech tou orous, ton lepron echathēre, kai ton tou Exaxovzaochou paida, kai tēn Petrou pentheran. Louchas de meta tēn echlogēn tōn dōdeka, kai tēn tōn onomatōn autōn phanerōsin, epi topou pedinou stanta ton Kyechtithetai ton Christon, tous macharismous, autois echphōnēsai. “Hothen kai eis to autōn prosōpon Hōsautōs de kai ᾿tōn hechatontarchōn hechateros, 0 te para tǭ Matthaiǭ, ho te para tǭ Louchą gegrammenos, heteros ēn, ei kai tēs Kapernaoum hypērchon hechateroi oichētores. Ho men gar di᾽ heautou parachaleï ton Kyrion ho de dia tōn presouterōn " kai ho men peri doulōn ", ho hoe peri huiou paida gar tę̄ Graphę̄ synēthes ton huion onomazesthai. Kai tōn paralytōn de, heteros men ho para Louchą xi Marchǭ historētheis dia tōn cheramōn … anagrapheis; kai heteros ho para tǭ Matthaiǭ meta tēn autou ek tou telōniou … heteros ho en tę̄ probatikę̄ kolymbēthrą en Hierousalēm hypo Iōannou ektetheis.
Question. Why does Matthew say that after the beatitudes and the centurion the Lord entered Peter’s house and healed his mother-in-law, while Luke says that the Lord healed her before the beatitudes were spoken, before the centurion came to him? And for what reason does Matthew say that the Lord healed the paralytic in his own city of Nazareth, Mark and Luke in Capernaum, and John in Jerusalem?
Solution. From these it is shown not only that the Lord set out the beatitudes a second time, but also that different … … in Matthew, before the choice of the twelve from the rest, he addressed them. Hence he set them out in more general terms; after which, coming down from the mountain, he cleansed the leper, and the centurion’s servant, and Peter’s mother-in-law. But Luke, after the choice of the twelve and the disclosure of their names, presents Christ standing on a level place and uttering the beatitudes to them; hence also to their person. Likewise each of the centurions, the one written in Matthew and the one in Luke, was a different man, even if both were inhabitants of Capernaum. For the one entreats the Lord in person, the other through the elders; and the one about a slave, the other about a son, for Scripture commonly calls a son a “servant.” And of the paralytics, one is the one recorded by Luke and Mark, let down through the tiles …; another the one in Matthew, recorded after his own call from the tax office …; and another the one at the sheep pool in Jerusalem, presented by John.
Chapter 8
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᾿Απορία. Πῶς ὁ Ματθαῖος δύο δαιμονιῶντας συναντῆσαι τῷ Κυρίῳ ἐν τῇ Γεργεσηνῶν, ἔγραψεν, ἕνα δὲ ὁ Μάρχος καὶ Λουχᾶς ἱστόρησαν; Λύσις. Ὅτι πολλῶν ἰάτεων, λόγον καὶ νοῦν ὑπερδαινουσῶν, παρὸ. τοῦ Κυρίου γεγενημένων, ἑκάτερον τῶν … Ἐλθὼν εἰς τὰ μέρη τῆς Γεργεσηνῶν, ὡς ὁ Mápxo; λέγει, ἣ ἐν τοῖς ὁρίοις τῶν Γεργεσηνῶν, ὡς ὁ Λουχᾶς φησι, ij Γαδαρηνῶν, ὡς ὁ Ματθαῖος, ἣ "Γεργεσαίων, ὡς ἀντίγραφά τινα ἔχει τῶν γὰρ τριῶν χλήρων ὁ τόπος ἀνὰ μέσον ἣν. Μάρχος καὶ Λουχᾶς ἐμνημόνευσαν, τοῦ ἐν τῇ χώρᾳ τῶν Γεργεσηνῶν ὑπ᾽ αὐτοῦ ἰαθέντος " τῶν δὲ δύο τῶν εἰς τὴν χώραν τῶν Γεργεσηνῶν ἰαθέντων, ὁ Ματθαΐος.“Ὅθεν οἱ μὲν μετὰ τὴν ἴασιν οὐ μνημονεύσονται, δεηθέντες τοῦ Κυρίου ὥστε συνεῖναι αὐτῷ ὁ δὲ ἱστόρηται τοῦτο πεπραχώς. :
᾿Aporia. Pōs ho Matthaios dyo daimoniōntas synantēsai tǭ Kyriǭ en tę̄ Gergesēnōn, egrapsen, hena de ho Marchos kai Louchas historēsan? Lysis. Hoti pollōn iateōn, logon kai noun hyperdainousōn, paro. tou Kyriou gegenēmenōn, hekateron tōn … Elthōn eis ta merē tēs Gergesēnōn, hōs ho Mapxo? legei, hē en tois horiois tōn Gergesēnōn, hōs ho Louchas phēsi, ij Gadarēnōn, hōs ho Matthaios, hē "Gergesaiōn, hōs antigrapha tina echei tōn gar triōn chlērōn ho topos ana meson hēn. Marchos kai Louchas emnēmoneusan, tou en tę̄ chōrą tōn Gergesēnōn hyp᾽ autou iathentos " tōn de dyo tōn eis tēn chōran tōn Gergesēnōn iathentōn, ho Matthaïos.“Hothen hoi men meta tēn iasin ou mnēmoneusontai, deēthentes tou Kyriou hōste syneinai autǭ ho de historētai touto peprachōs. :
Question. How is it that Matthew wrote that two demoniacs met the Lord in the country of the Gergesenes, while Mark and Luke recorded one?
Solution. Because many healings surpassing reason and understanding were performed by the Lord, each of the … “Coming into the parts of the Gergesenes,” as Mark says, or “in the borders of the Gergesenes,” as Luke says, or “of the Gadarenes,” as Matthew says, or “of the Gergesaeans,” as some copies have; for the place lay between the three territories. Mark and Luke mentioned the one healed by him in the country of the Gergesenes, and Matthew the two healed in the country of the Gergesenes. Hence the latter are not mentioned after the healing as having asked the Lord to be with him, whereas the former is recorded to have done this.
Chapter 9
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᾽Απορία. Τίνος χάριν Ματθαῖος καὶ Λουχᾶς φησιν εἰρηχέναι, τὴν εἰς τὸν Υἱὸν τοῦ ἀνθρώπου ἁμαρτίαν συγχωρεῖσθαι, τὴν δὲ εἰς τὸ Πνεῦμα τὸ ἅγιον μὴ συγχωρεῖσθαι τοῦ Κυρίου λέγοντος περὶ τοῦ Πνεύματος ΛΑύσις. Τὴν εἰς τὸν Υἱὸν τοῦ ἀνθρώπου βλασφημίαν, ὡς χατὰ ἄγνοιαν διὰ τὰ πάθη τῷ ἀνθρωπίνῳ τοῦ Κυρίου συγχρίματι προσαγομένην, εἶπεν διὰ μετανοίας συτϊχωρεῖσθαι " τὴν δὲ εἰς τὸ Πνεῦμα τὸ ἅγιον, τουτἐστιν f| εἰς τὴν αὐτοῦ θεότητα, χαθ᾽ ὃ Πνεῦμα ὁ Θεὸς, ἣ εἰς τὴν οὐσίαν τοῦ ζωοποιοῦ Πν υξτὰ τὴν τῶν θεοπρεπῶν σημείων καὶ Deui; εἰχότως ἀσυγχώρητον ἕφη, ὡς οὐχ ἄγνοιαν διὰ τὸ παρεσχηχέναι αὐτοῖς πεῖραν τῆς α΄ 50 δυνάμεως ἔπειτα δὲ διὰ τὸ xa ἐν τῇ Παλα!ᾷ νῶσιν τὴν περὶ τοῦ Πνεύματος. Δυσχξρὲς γὰρ, εἰ b καὶ ἀδύνατον, τοὺς ἑχουσίως ἐν γνώσει ἀσεδοῦντας, mouo9évvag τῇ θεομάχῳ γνώμῃ, τὸ μεταδάλλεσθαι, χατὰ τὸ ἐν τῷ Ἱερεμίᾳ γεγραμμένον Εἰ ἀν)ιώξεται Αἰθίοψ" τὸ δέρμα αὐτοῦ, καὶ πάρδαιϊις τὰ ποικίϊματα αὑτῆς. πετρανῶσθαι τὴν Y τξΞ Γούτους ὁ Θεολόγυς, ἁμαρτάνοντας πρὸς θάνατον χέχληχε. Τὸ δὲ μὴ ἐν τῷ παρόντι, μήτε ἐν τῷ μέλλοντ' συγχωρεῖσϑα!, δείκνυσι, τινὰ μὲν τῶν ἁμαρτημάτων ἐνταῦθα συγχωρεῖσθα! διὰ τῶν λαδόντων ἐξουσίαν δεσμεῖν καὶ λύειν, τινὰ δὲ ἐν τῷ μέλλοντι, ὅτε τῶν.1ογισμῶγ' ἀποιϊογουμένων, τὴν νιχῶσαν ψῆφον ὁ χριτὴς δωρήσεται τοῖς ἄξια ταύτης πράξασιν. … τὸς 6 θεὺς, ζητεῖ προφάσεις, Ov ὧν πράξασθα: δύἐφ᾽ ἡμᾶς, καὶ ἀφιέναι ἁμαρτήματα, μὴ μόνον ἐν τ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. Εἰπὼν γὰρ περὶ τῶν βλασφημούντων € τὸ Πνεῦμα τὸ ἄγιον, μὴ νῦν, μὴ ἐν τῷ μέλλοντι αἰῶνι συγχωρήσεως ἀπολαύειν, χατὰ τὸ σιωπώμενον ξζωχε νοεῖν, ὡς εἰ ἣν τις ὁῷ ἐπέχεινα τοῦ παρόντος βίου συγγνώμη, ἔδωχεν
᾽Aporia. Tinos charin Matthaios kai Louchas phēsin eirēchenai, tēn eis ton Huion tou anthrōpou hamartian synchōreisthai, tēn de eis to Pneuma to hagion mē synchōreisthai tou Kyriou legontos peri tou Pneumatos LAusis. Tēn eis ton Huion tou anthrōpou blasphēmian, hōs chata agnoian dia ta pathē tǭ anthrōpinǭ tou Kyriou synchrimati prosagomenēn, eipen dia metanoias sytïchōreisthai " tēn de eis to Pneuma to hagion, toutestin f| eis tēn autou theotēta, chath᾽ ho Pneuma ho Theos, hē eis tēn ousian tou zōopoiou Pn yxta tēn tōn theoprepōn sēmeiōn kai Deui? eichotōs asynchōrēton hephē, hōs ouch agnoian dia to pareschēchenai autois peiran tēs a΄ 50 dynameōs epeita de dia to xa en tę̄ Pala!ą nōsin tēn peri tou Pneumatos. Dyschxres gar, ei b kai adynaton, tous hechousiōs en gnōsei asedountas, mouo9evvag tę̄ theomachǭ gnōmę̄, to metadallesthai, chata to en tǭ Hieremią gegrammenon Ei an)iōxetai Aithiops" to derma autou, kai pardaiïis ta poikiïmata hautēs. petranōsthai tēn Y txX Goutous ho Theologys, hamartanontas pros thanaton chechlēche. To de mē en tǭ paronti, mēte en tǭ mellont' synchōreisϑa!, deiknysi, tina men tōn hamartēmatōn entautha synchōreistha! dia tōn ladontōn exousian desmein kai lyein, tina de en tǭ mellonti, hote tōn.1ogismōg' apoiïogoumenōn, tēn nichōsan psēphon ho chritēs dōrēsetai tois axia tautēs praxasin. … tos 6 theus, zētei prophaseis, Ov hōn praxastha: dyeph᾽ hēmas, kai aphienai hamartēmata, mē monon en t aiōni toutǭ, alla kai en tǭ mellonti. Eipōn gar peri tōn blasphēmountōn € to Pneuma to agion, mē nyn, mē en tǭ mellonti aiōni synchōrēseōs apolauein, chata to siōpōmenon xzōche noein, hōs ei hēn tis hoǭ epecheina tou parontos biou syngnōmē, edōchen
Question. For what reason do Matthew and Luke say that the Lord said that sin against the Son of Man is forgiven, but sin against the Holy Spirit is not forgiven, though the Lord was speaking about the Spirit …
Solution. The blasphemy against the Son of Man, as brought in ignorance against the Lord’s human composition because of his sufferings, he said is forgiven through repentance. But that against the Holy Spirit, that is, either against his Godhead, according to which God is Spirit, or against the substance of the life-giving Spirit, … after the God-befitting signs and …, he fittingly called unforgivable, as not committed in ignorance: first, because he had given them experience of his … power, and then because they had in the Old Testament also … the knowledge concerning the Spirit. For it is difficult, if not impossible, for those who are willfully and knowingly impious, … by a God-fighting mind, to change, according to what is written in Jeremiah: “Will the Ethiopian change his skin, or the leopard its spots?” … These the Theologian has called those who sin unto death. And “neither in the present nor in the future to be forgiven” shows that some sins are forgiven here through those who have received authority to bind and loose, and some in the future, when, as the thoughts make their defence, the judge will bestow the victorious verdict on those who have done things worthy of it. … God seeks occasions by which he can … what concerns us, and forgive sins not only in this age but also in the age to come. For in saying of those who blaspheme against the Holy Spirit that they will enjoy forgiveness neither now nor in the age to come, he has given us to understand, by what is left unsaid, that if there were any pardon beyond the present life, he gave …
Chapter 10
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Ἀπορία. Τίνος χάριν Ματθαῖος τὸν ἀρχισυνάγωγον ἰστορεῖ περὶ τῆς θυγατρὸς, ὡς ἤδη τελευτησάσης, τῷ Χριστῷ διαλέγεσθαι Μάρχος δὲ xoi Λουχᾶς, ὡς χινδυνευούσης; ὅτι Ματθαῖος ἀπραγμόνως αὐτὴν ἱστορεῖ παρὰ Χριστοῦ Μάρχος δὲ χα τῇ πίστει μαχαρισθῆναι Y Λουχᾶς, ἰαθῆναι ἅμα τῇ ἀφῇ, μαχαρισθῆνα: δὲ ὕστερον; Λύσις. Εἰδέναι χρὴ, ὅτι οὐχ ἕν σημεῖον, διάφορα δὲ οἱ εὐαγγελισταὶ συνεγράψαντο. Ὃ μὲν γὰρ ἄρχων fv εἰχότως ἐθνιχὸς, παρὰ τῷ Ματθαίῳ" ἁπλῶς ὅθεν καὶ αὐληταῖς πρὸς τὸ πένθος ἐ; οὐχ ἐξῆν Ἰουδαίοις. Ὁ δὲ παρὰ τῷ Λουχᾷ καὶ Μάρχῳ, συναγωγῆς ἄρχων, Elapog λεγόμενος. Καὶ : μὲν ἁψάμενος τῆς χειρὸς μόνον, ἐξήγειρεν " ἐνταῦθα ὃὲ καὶ φωνήσας τὸ χοράσιον ἀνέστησεν. Ὡσαύτως δὲ τὸ σημεῖον τὸ ἐπὶ τῆς αἱμοῤῥοούσης, ἱστορηθὲν ὑπὸ Μάρχον καὶ Λουχᾶ, ἕτερον Tv παρὰ τὸ ἐν τῷ Ματθαίῳ κείμενον. Ἡ μὲν γὰρ, τὸν βίον αὐτῆς ἰατροῖς προσανηωκέγναι γέγραπται " ἡ δὲ οὐδὲν τοιοῦτον πεπραχέναι ἱστόρηται.
Aporia. Tinos charin Matthaios ton archisynagōgon istorei peri tēs thygatros, hōs ēdē teleutēsasēs, tǭ Christǭ dialegesthai Marchos de xoi Louchas, hōs chindyneuousēs? hoti Matthaios apragmonōs autēn historei para Christou Marchos de cha tę̄ pistei macharisthēnai Y Louchas, iathēnai hama tę̄ aphę̄, macharisthēna: de hysteron? Lysis. Eidenai chrē, hoti ouch hen sēmeion, diaphora de hoi euangelistai synegrapsanto. Ho men gar archōn fv eichotōs ethnichos, para tǭ Matthaiǭ" haplōs hothen kai aulētais pros to penthos e? ouch exēn Ioudaiois. Ho de para tǭ Louchą kai Marchǭ, synagōgēs archōn, Elapog legomenos. Kai : men hapsamenos tēs cheiros monon, exēgeiren " entautha hoe kai phōnēsas to chorasion anestēsen. Hōsautōs de to sēmeion to epi tēs haimorrhoousēs, historēthen hypo Marchon kai Loucha, heteron Tv para to en tǭ Matthaiǭ keimenon. Hē men gar, ton bion autēs iatrois prosanēōkegnai gegraptai " hē de ouden toiouton peprachenai historētai.
Question. For what reason does Matthew record the synagogue ruler speaking to Christ about his daughter as already dead, while Mark and Luke speak of her as in danger? And that Matthew records [the woman] simply … by Christ, Mark that she was also blessed for her faith, and Luke that she was healed at the touch and blessed afterward?
Solution. One must know that the evangelists recorded not one sign but different ones. For the ruler in Matthew was probably a gentile; hence he also used flute-players for the mourning, which was not lawful for Jews. The one in Luke and Mark was a ruler of the synagogue, called Jairus. And in the one case he raised her merely by touching her hand; in the other he raised the girl by calling to her as well. Likewise the sign of the woman with a flow of blood recorded by Mark and Luke was different from the one in Matthew. For the one is written to have spent her living on physicians, while the other is recorded to have done nothing of the kind.
Chapter 11
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᾿Απορία. Διατί Ματθαῖος καὶ Μάρχος μεθ᾽ ἡμέρας EE, Λου μεθ᾽ ἡμέρας ὀχτὼ, τῆς πρὸς τοὺς μαθητὰς ὑποσχέσεως, μεταμορφωθῆναι τὸν Κύριον λέγουσιν i Αὐσις. ἐν μέτῳ μόνας ἐχτίθενται τῆς € μεταμορφώσεως ὁ δὲ Λουχᾶς, à; δύο, ὧν τῇ μὲν ὑπέσχετο, τῇ "Q:w oi μὲν τὰς ὑποσχέσεως καὶ τῇ σὺν ταῖς ἕξ, τ 0i μετεμορφώθη.
᾿Aporia. Diati Matthaios kai Marchos meth᾽ hēmeras EE, Lou meth᾽ hēmeras ochtō, tēs pros tous mathētas hyposcheseōs, metamorphōthēnai ton Kyrion legousin i Ausis. en metǭ monas echtithentai tēs € metamorphōseōs ho de Louchas, a? dyo, hōn tę̄ men hypescheto, tę̄ "Q:w oi men tas hyposcheseōs kai tę̄ syn tais hex, t 0i metemorphōthē.
Question. Why do Matthew and Mark say that the Lord was transfigured after six days, and Luke after eight days, from the promise to the disciples?
Solution. … set out only the days in between … of the transfiguration; but Luke … also two, on one of which he made the promise, on the other … of the promise, and with the six … he was transfigured.
Chapter 12
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᾿Απορία. Πῶς: τὸν ἀπὸ τοῦ τ ᾿ωνίου χληθέντα μαθητὴν, Λευῖν ᾿Αλφαίου ὁ Λουχᾶς χαλεῖ, μηδενὸς τῶν δώδεχα οὕτω χαλουμένου; Λύσις. Εἰχὸς τοῦτον £x τῶν ο’ εἶναι. Οὐ γὰρ ἕνα τελώνην, ἀλλὰ καὶ πολλοὺς εἰς μαθητείαν ὁ Χριστὸς ἐκάλεσεν. τε Ὅθεν xoi ὡς τελωνῶν φίλος ὠνειδίζετο. Οὐδὲν Ot ξένον, τοῖς αὐτοῖς ῥήμασι τὸν Χριστὸν πρὸς ἑχάτεpov μαθητὴν χρήσασθαι. ᾿Απορία, Τίνος χάριν Ματθαῖος εἰπὼν τὸν Κύριον, ἡνίχα τοὺς μαχαρισμοὺς ἐξέθετο, εἰς τὸ ὄρος ἀναθῆνα:, καὶ μόνοις διαλέγεσθαι τοῖς μαθηταῖς, ἐπήγαγεν, “Ὅτι ὅτε ἐτέλεσε τοὺς 1όγους τούτους, ἐξεπιιήσcorco οἱ ὄχιϊοι ἐπὶ τῇ διδαχῇ αὐτοῦ, τῶν λεγομένων οὐχ ἀχούοντες; Λύσις. Ὅτι οὐχ ἀποχρύψαι τὸν ὄχλον τὴν διδασχαλίαν ἐδούλετο ὁ Χριστὸς, ἀλλ᾽ εὐλαθεστέρους χαταστῆσαι καὶ προσεχεστέρους τῷ τῆς γῆς ἀναστήματι" οὐδὲ γὰρ ὑψηλὸν ἣν τὸ ὄρος, ὥστε χωλύειν τὴν ἀχρόασιν, ἀλλὰ πρόσγειον᾽ ἐξ οὗ xaza6àg, ἑτέρους μαχαρισμοὺς ἐν ἄλλῳ χαιρῷ, τοὺς παρὰ τῷ Λουκᾷ, ἐν τόπῳ πεδινῷ ἐξέθετο. Τίνος χάριν ὁ μὲν τῶν εὐαγγελιστῶν ἄλλους, οἱ δὲ ἄλλους ἐχλεγῆναι παρὰ τοῦ Χριστοῦ εἰς μαθητεί ἐξέθεντο; Λύσις. Οὐδαμοῦ διεφώνησαν πρὸς ἀλλήλους οἱ εὐαγγελισταί" ἀλλὰ πάντων τῶν ἀποστόλων συμφώνως τὰ ὀνόματα ἐχθέμενοι, ἑνὶ μόνῳ διαφόρους προσηγορίας ἐξέθεντο, Ματθαῖος μὲν καὶ Μάρχος Θαδδαῖον τοῦτον προσηγόρευσαν Λουχᾶς δὲ Ἰούδαν ἸΙαχιυύου, ρωθι δὲ Λεύαϊῖον" διὰ τὸ εἶναι, αὐτὸν τριώνυμον " χαθάπερ καὶ ἡ Χεόρὼν, Δαθὴρ καὶ πόλις γραμ.μάτων, καὶ ᾿Αργὼδ ὠνομάζετο. Ὅθεν καὶ Σίμωνα, οἱ μὲν Καναναῖον ix τῆς πατρίδος, Λουχᾶς δὲ ζηλωτὴν ἐκ τῆς ἀρετῆς προσηγόρευσεν.
᾿Aporia. Pōs: ton apo tou t ᾿ōniou chlēthenta mathētēn, Leuin ᾿Alphaiou ho Louchas chalei, mēdenos tōn dōdecha houtō chaloumenou? Lysis. Eichos touton £x tōn o’ einai. Ou gar hena telōnēn, alla kai pollous eis mathēteian ho Christos ekalesen. te Hothen xoi hōs telōnōn philos ōneidizeto. Ouden Ot xenon, tois autois rhēmasi ton Christon pros hechatepov mathētēn chrēsasthai. ᾿Aporia, Tinos charin Matthaios eipōn ton Kyrion, hēnicha tous macharismous exetheto, eis to oros anathēna:, kai monois dialegesthai tois mathētais, epēgagen, “Hoti hote etelese tous 1ogous toutous, exepiiēscorco hoi ochiïoi epi tę̄ didachę̄ autou, tōn legomenōn ouch achouontes? Lysis. Hoti ouch apochrypsai ton ochlon tēn didaschalian edouleto ho Christos, all᾽ eulathesterous chatastēsai kai prosechesterous tǭ tēs gēs anastēmati" oude gar hypsēlon hēn to oros, hōste chōlyein tēn achroasin, alla prosgeion᾽ ex hou xaza6ag, heterous macharismous en allǭ chairǭ, tous para tǭ Louką, en topǭ pedinǭ exetheto. Tinos charin ho men tōn euangelistōn allous, hoi de allous echlegēnai para tou Christou eis mathētei exethento? Lysis. Oudamou diephōnēsan pros allēlous hoi euangelistai" alla pantōn tōn apostolōn symphōnōs ta onomata echthemenoi, heni monǭ diaphorous prosēgorias exethento, Matthaios men kai Marchos Thaddaion touton prosēgoreusan Louchas de Ioudan IIachiyyou, rōthi de Leuaïion" dia to einai, auton triōnymon " chathaper kai hē Cheorōn, Dathēr kai polis gram.matōn, kai ᾿Argōd ōnomazeto. Hothen kai Simōna, hoi men Kananaion ix tēs patridos, Louchas de zēlōtēn ek tēs aretēs prosēgoreusen.
Question. How does Luke call the disciple called from the tax office Levi of Alphaeus, when none of the twelve is so called?
Solution. It is likely that he was one of the seventy. For Christ called not one tax collector but many to discipleship; hence he was also reproached as a friend of tax collectors. And it is nothing strange that Christ used the same words to each disciple.
Question. For what reason did Matthew, having said that when the Lord set out the beatitudes he went up the mountain and spoke only to the disciples, add, “When he had finished these words, the crowds were astonished at his teaching,” though they did not hear what was said?
Solution. Because Christ did not wish to hide the teaching from the crowd, but to make them more reverent and attentive by the height of the ground. For the mountain was not high, so as to prevent hearing, but low; coming down from it he set out other beatitudes at another time, those in Luke, in a level place.
For what reason did one of the evangelists set out some as chosen by Christ for discipleship, and the others others?
Solution. The evangelists nowhere disagreed with one another. Setting out the names of all the apostles in agreement, they gave different names to one only: Matthew and Mark called him Thaddaeus, Luke Judas of James, and others Lebbaeus, because he had three names; just as Hebron too was named Dabir, and City of Letters, and Argob. So also Simon: some called him the Cananaean from his homeland, but Luke the Zealot from his virtue.
Chapter 13
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᾿Απορία. Πῶς εἰπὼν τοῖς ἀποστόλοις ὁ Κύριος, Εἰς ὁδὸν ἐθνῶν μὴ ἀπέλθητε, καὶ εἰς πόλιν Σαμαρειτῶν μὴ εἰσέλθητε, αὐτὸς ἐν Σαμαρείᾳ ἐζήτει παρὰ Σαμαρείτιδος, καὶ τ πρὸς αὐτὸν ἐξελθόντι διελέγετο: Λύσις. Τοῖς Ἰουδαίοις πᾶσαν ἀφορμὴν ἐγχόψαι βουλόμενος, τὴν ἐντολὴν ταύτην πρὸ τοῦ σταυροῦ τοῖς μαθηταῖς ἔδωχε᾽ μετὰ δὲ τοῦτο, φησί Μαθητεύσατε πάντα τὰ ἔθνη, καὶ τὰ ἑξῆς" ἵνα μὴ ὡς παροφθέντὲς δόξωσιν αὐτῷ χαλεπαίνειν. "Ἔπειτα ἡ ὁδὸς, οὐχ ἐθνῶν μόνον, ἀλλὰ καὶ Ἰουδαίων καὶ πάντων εἶναι δύναται. Οὐ γὰρ ἐν αὐτῇ ἔθνη μόνον … πιεῖν … Σαμαρειτῶν ὁδεύει. Τὴν δὲ πόλιν τῶν Σαμαρειτῶν, παρόδῳ χεχρημένος εἰσῆλθεν. Οὐ γὰρ … ἔπρεπεν τῇ αὐτοῦ ἀσπλαΎύγν Ἰουδαίους μὲν ἀπὧδ ὠθουμένους αὐτὸν ἐφέλχεσθαι, Σαμαρείτας δὲ πιστεύσαντας καὶ ἐφελχομένους αὐτὸν ἀπώσασθαι.
᾿Aporia. Pōs eipōn tois apostolois ho Kyrios, Eis hodon ethnōn mē apelthēte, kai eis polin Samareitōn mē eiselthēte, autos en Samareią ezētei para Samareitidos, kai t pros auton exelthonti dielegeto: Lysis. Tois Ioudaiois pasan aphormēn enchopsai boulomenos, tēn entolēn tautēn pro tou staurou tois mathētais edōche᾽ meta de touto, phēsi Mathēteusate panta ta ethnē, kai ta hexēs" hina mē hōs parophthentes doxōsin autǭ chalepainein. "Epeita hē hodos, ouch ethnōn monon, alla kai Ioudaiōn kai pantōn einai dynatai. Ou gar en autę̄ ethnē monon … piein … Samareitōn hodeuei. Tēn de polin tōn Samareitōn, parodǭ chechrēmenos eisēlthen. Ou gar … eprepen tę̄ autou asplaUygn Ioudaious men apōd ōthoumenous auton ephelchesthai, Samareitas de pisteusantas kai ephelchomenous auton apōsasthai.
Question. How is it that the Lord, having said to the apostles, “Do not go on the road of the gentiles, and do not enter a city of the Samaritans,” himself in Samaria asked a Samaritan woman [for a drink], and conversed with those who came out to him?
Solution. Wishing to cut off every pretext from the Jews, he gave this command to the disciples before the cross; but after it he says, “Make disciples of all the nations,” and what follows; so that they might not seem to be angry with him as having been passed over. Then, the road can belong not only to the gentiles but also to Jews and to everyone; for it is not gentiles alone who [travel] on it. … to drink … he travels … of the Samaritans. And he entered the city of the Samaritans in passing. For it was not … fitting for his compassion to draw the Jews, who were repelling him, and to repel the Samaritans, who had believed and were drawing him.
Chapter 14
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᾿Απορία. Τίνος χάριν Ἰωάννης εἰσήγαγε τὸν Κύριον τοῖς Ἰουδαίοις περὶ τοῦ Πατρὸς λέγοντα" Οὔτε φωνὴν αὐτοῦ ἀκηκόατε πώποτε, οὔτε εἶδος αὐτοῦ &uράκατε " Μωυσέως λέγοντος Ei ἀκήκοεν" ἔθγος φωγὴν Θεοῦ ζῶγτος, ὃν τρόπον ἀκήκοιες σὺ καὶ ἔζησας; Λύσις. ᾿Αχοὴ καὶ ὅρασις, οὐ τῶν ὥτων ἣ τῶν ὀφθαλμῶν τῶν ἔξωθεν ἣ ἐνέργεια τοσοῦτον, ὅσον τῆς δισανοίας ἡ χατανόησις: λέγεται. Ὅθεν καὶ Ἡσαΐας φησίν" Τίς τυφιός" dA ἣ οἱ παῖδές μου" καὶ κωρροὶ, ἃἀ.1.. ἣ οἱ κυριεύοντες αὐτῶν; Τὸ ἀνήχοον τῶν νῦν καὶ ἀπειθὲς τῶν Ἰουδαίων, διὰ τούτων ἠνίξατο. "Ἄλλως τε αὐτῷ τῷ Μωυσῇ χρηματίζων ὁ Θεὸς, φηαἰν Οὐδεὶς ὄψεται τὸ πρόσωπόν μου καὶ ζήσεται.
᾿Aporia. Tinos charin Iōannēs eisēgage ton Kyrion tois Ioudaiois peri tou Patros legonta" Oute phōnēn autou akēkoate pōpote, oute eidos autou &urakate " Mōyseōs legontos Ei akēkoen" ethgos phōgēn Theou zōgtos, hon tropon akēkoies sy kai ezēsas? Lysis. ᾿Achoē kai horasis, ou tōn hōtōn hē tōn ophthalmōn tōn exōthen hē energeia tosouton, hoson tēs disanoias hē chatanoēsis: legetai. Hothen kai Hēsaïas phēsin" Tis typhios" dA hē hoi paides mou" kai kōrroi, haa.1.. hē hoi kyrieuontes autōn? To anēchoon tōn nyn kai apeithes tōn Ioudaiōn, dia toutōn ēnixato. "Allōs te autǭ tǭ Mōysę̄ chrēmatizōn ho Theos, phēain Oudeis opsetai to prosōpon mou kai zēsetai.
Question. For what reason did John introduce the Lord saying to the Jews about the Father, “You have never heard his voice, nor seen his form,” when Moses says, “Has a nation heard the voice of the living God as you have heard it, and lived?”
Solution. Hearing and seeing are said not so much of the activity of the outward ears or eyes as of the understanding of the mind. Hence Isaiah too says, “Who is blind but my servants, and deaf but those who rule over them?” By these words he hinted at the deafness and disobedience of the Jews of that time. Besides, God, when speaking to Moses himself, says, “No one shall see my face and live.”
Chapter 15
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᾿Ἀχπορία. Τίνος χάριν Ἰωάννης, ποτὲ μέν φησιν τὸν Χριστὸν εἰρηχέναι " Κἀμὲ οἴδατε, καὶ οἴδατε πόθεγ' εἰμί; ποτὲ δὲ τοῖς αὐτοῖς᾽ Οὐκ οἴδατε πόθεν ἔρχομαι, καὶ ποῦ ὑπάγω. Καὶ, Οὔτε ἐμὲ οἴδατε, οὔτε τὸν Πατέρα μου; Λύσις. Ὅτι διπλοῦ τοῦ μυστηρίου τοῦ χατὰ Χριστὸν τυγχάνοντος, διαφόρως πρὸς αὐτοὺς διαλέγετ 3 χατὰ μὲν τὸ ἀνθρώπινον εἰδέναι αὐτοὺς λέγων, αὐτοῦ ΠΕ «fjv τε πατρίδα καὶ τὴν μητέρα" χατὰ δὲ τὴν Jb οὐσίαν ἀγνοεῖν, Υἱὸν ὄντα ἴσον τῷ Πατρί᾽ ἀγνοεῖν 6: καὶ τὸν Πατέρα, ὄντα Πατέρα Υἱοῦ μονογενοῦς.
᾿Achporia. Tinos charin Iōannēs, pote men phēsin ton Christon eirēchenai " Kame oidate, kai oidate potheg' eimi? pote de tois autois᾽ Ouk oidate pothen erchomai, kai pou hypagō. Kai, Oute eme oidate, oute ton Patera mou? Lysis. Hoti diplou tou mystēriou tou chata Christon tynchanontos, diaphorōs pros autous dialeget 3 chata men to anthrōpinon eidenai autous legōn, autou PE «fjv te patrida kai tēn mētera" chata de tēn Jb ousian agnoein, Huion onta ison tǭ Patri᾽ agnoein 6: kai ton Patera, onta Patera Huiou monogenous.
Question. For what reason does John at one time say that Christ said, “You know me, and you know where I am from,” and at another, to the same people, “You do not know where I come from and where I am going,” and, “You know neither me nor my Father”?
Solution. Because the mystery of Christ is twofold, he speaks to them in different ways: according to his humanity he says that they know him, his homeland and his mother; but according to the [divine] substance that they do not know him, since he is the Son equal to the Father; and that they do not know the Father either, since he is the Father of an only-begotten Son.
Chapter 16
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᾿Απορία. στερᾶς ἐπὶ τὸν Χριστὸν £v τῷ βαπτίσματι τοὶ Πνεύματος; Αύσις. "Ozt Πνεῦμα ἐνταῦθα, οὐ τὴν οὐσίαν, ἀλλὰ τὴν ἐνέργειαν τοῦ Πνεύματος χαλεῖ καθάπερ χα Πα εἰπών: Τὸ Πνεῦμα μὴ c6érrvuce: ὅπερ οὐχ ἔδε: πρὶν τὴν ἀπαρχὴν ἡμῶν εἰς οὐρανοὺς ἀνελθεῖν καταβῆναι, καὶ τὰς διαφόρους καὶ πολυτρόπους ἐνεργῆσαι περὶ ὧν φησιν ὁ Χριστὸς, ποταμοὺς Ex τῆς ew ὕδατος ζῶντος ἐχ τῆς χοιλίας δηλαδυνάμεις, χοιλίας δεύσ ΤΩΣ "Dx δὴ τῆς xapülag τῶν εἰς αὑτὸν πιστευόντων AM 6: ἐνταῦθα τὸν σταυρὸν ἐχάλεσεν, χατὰ τὸ εἰρημέἀνθρώπου.
᾿Aporia. steras epi ton Christon £v tǭ baptismati toi Pneumatos? Ausis. "Ozt Pneuma entautha, ou tēn ousian, alla tēn energeian tou Pneumatos chalei kathaper cha Pa eipōn: To Pneuma mē c6errvuce: hoper ouch ede: prin tēn aparchēn hēmōn eis ouranous anelthein katabēnai, kai tas diaphorous kai polytropous energēsai peri hōn phēsin ho Christos, potamous Ex tēs ew hydatos zōntos ech tēs choilias dēladynameis, choilias deus TŌS "Dx dē tēs xapulag tōn eis hauton pisteuontōn AM 6: entautha ton stauron echalesen, chata to eirēmeanthrōpou.
Question. … dove upon Christ at the baptism, … of the Spirit?
Solution. Because here he calls “Spirit” not the substance but the working of the Spirit; just as [the Apostle] also, when he says, “Do not quench the Spirit”; which was not to come down before our firstfruits ascended into heaven, and to work the different and manifold powers, concerning which Christ says, “rivers of living water out of his belly,” clearly out of the heart of those who believe in him. … here he called the cross, according to what is said … of man.
Chapter 17
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᾿Απορία. Τίνα πατέρα ἔχειν ὁ διάθολος δύναται; Φησὶ γὰρ ὁ Ἰωάννης, παρ᾽ ἑαυτοῦ, εἰρηχέναι τὸν Κύριον, δ᾽ “Ὅταν «1α1ῇ, τὸ ψεῦδος ἐκ cov ἰδίων ψεύστης ἐστὶν», καὶ ὁ πατὴρ αὑτοῦ. Λύσις. Διάθολον ἐνταῦθα, ἣ τὸν ᾿Αντίχριστον d λαλεῖ, τὸν υἱὸν τῆς ἀπω.ϊείας χατὰ lix0Aov, ὃς ὅτ᾽ ἂν λέγῃ τὸ ψεῦδος, διαθάλλων τὸν Χριστὸν ὡς ἀντίθεον, καὶ ἑαυτὸν συνιστῶν ὡς Θεὸν, ἐχ τῶν ἰδίων λαλεῖ, ψεύστης ὧν, χαθάπερ ὁ πατὴρ αὐτοῦ ὁ Σατανᾶς" ἣ vy Κάϊν, οὗ τέχνα δικαίως τοὺς Ἰουδαίους ἐχάλεσεν, εἰρηχόνας, υἱοὺς εἶναι τοῦ 'A6paáp διὰ τὸ μιμητὰς γεγενῆσθαι τῶν τοῦ Κάϊν τρόπων, τοῦ Ψψευσαμένου μὲν τὸν Θεὸν, ἐν τῷ εἰπεῖν" Μὴ φύ.ϊαξ τοῦ ἀδειφοῦ μου; πρώτου O5 φθόναν καὶ φόνον τεχόντος ἐν ἀνθρώποις, καθάπερ καὶ ὁ τούτο πατὴρ ὁ Σατανᾶς.
᾿Aporia. Tina patera echein ho diatholos dynatai? Phēsi gar ho Iōannēs, par᾽ heautou, eirēchenai ton Kyrion, d᾽ “Hotan «1a1ę̄, to pseudos ek cov idiōn pseustēs estin», kai ho patēr hautou. Lysis. Diatholon entautha, hē ton ᾿Antichriston d lalei, ton huion tēs apō.ïeias chata lix0Aov, hos hot᾽ an legę̄ to pseudos, diathallōn ton Christon hōs antitheon, kai heauton synistōn hōs Theon, ech tōn idiōn lalei, pseustēs hōn, chathaper ho patēr autou ho Satanas" hē vy Kaïn, hou techna dikaiōs tous Ioudaious echalesen, eirēchonas, huious einai tou 'A6paap dia to mimētas gegenēsthai tōn tou Kaïn tropōn, tou Pspseusamenou men ton Theon, en tǭ eipein" Mē phy.ïax tou adeiphou mou? prōtou O5 phthonan kai phonon techontos en anthrōpois, kathaper kai ho touto patēr ho Satanas.
Question. What father can the devil have? For John says on his own account that the Lord said, “When he speaks a lie, he speaks from his own; for he is a liar, and his father.”
Solution. Here he calls “devil” either the Antichrist, the son of perdition, after the devil, who, when he speaks the lie, slandering Christ as an adversary of God and commending himself as God, speaks from his own, being a liar like his father Satan; or Cain, whose children he rightly called the Jews, who claimed to be sons of Abraham, because they had become imitators of the ways of Cain, who lied to God when he said, “Am I my brother’s keeper?” and was the first to give birth to envy and murder among human beings, just as his father Satan did.
Chapter 18
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᾿ΑἈπορία. Διατί Λουχᾶς φησὶ, τοῖς ἑύδομήχοντα εἰρηχέναι τὸν Κύριον: ᾿Ιδοὺ ἐγὼ dxoccéAAo ὑμᾶς ὡς πρό- 6aza ἐν μέσῳ «ύκων, καὶ τὰ ἑξῆς Ματθαῖος δὲ τοῖς δώδεχα; Καὶ τίνος χάριν ὁ Λουχᾶς τῶν E600μήχοντα μέμνηται μόνον : Λύσις. Ὅτι πολλάχις τὴν αὐτὴν διδασχαλίαν ἐξέθετο Κύριος, οὐ λόγων ἀπορῶν, ἀλλὰ τοὺς ἀχροατὰς βεθαιῶν. “Ὅθεν καὶ τοῖς (9' xoY τοῖς o' ἐν διαφόροις χαιροῖς τὰ αὐτὰ ἐξέθετο.
᾿AAporia. Diati Louchas phēsi, tois heudomēchonta eirēchenai ton Kyrion: ᾿Idou egō dxocceAAo hymas hōs pro- 6aza en mesǭ «ykōn, kai ta hexēs Matthaios de tois dōdecha? Kai tinos charin ho Louchas tōn E600mēchonta memnētai monon : Lysis. Hoti pollachis tēn autēn didaschalian exetheto Kyrios, ou logōn aporōn, alla tous achroatas bethaiōn. “Hothen kai tois (9' xoY tois o' en diaphorois chairois ta auta exetheto.
Question. Why does Luke say that the Lord said to the seventy, “Behold, I send you as sheep in the midst of wolves,” and what follows, but Matthew to the twelve? And for what reason does Luke alone mention the seventy?
Solution. Because the Lord set out the same teaching many times, not for lack of words, but to confirm his hearers. Hence he set out the same things to the twelve and to the seventy at different times.
Chapter 19
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᾿Απορία. Τίνος χάριν φησὶν ὁ Κύριος πρὸς Νιχόδη μον, ὅτι Οὐδεὶς ἀναδέδηκεν elc τὸν" obparór, el μὴ ὁ ἐκ τοῦ οὐρανοῦ καταδὰς, ὁ Υἱὸς τοῦ ἀνθρώπου ὁ ὧν ἐν τῷ οὐρανῷ; Εἰ μὲν γὰρ Υἱὸν ἀνθρώπου πρυσἤχει νοεῖσθαι: τὴν ἀνθρωπότητα, αὕτη ἐξ οὐρανοῦ οὐ χατέδη" εἰ δὲ ὅλον τὸν σαρχωθέντα λόγον, πῶς μήπω γετο; ἀναληφθεὶς ἀναληφθῆναι εἰς οὐρανοὺς ἐλέ- Λύσις. Τὸν Νιχόδημον ἐχ τῆς ᾿Ιουδαϊκῃς ταπεινότητος εἰς τὸ τῶν δογμάτων ὕψος ἀναγαγεῖν ὁ Κύριος βουλόμενος, καὶ περὶ τῆς πνευματιχῆς ἀναγεννήσεως τοῦτον μυσταγωγῆσαι, ὡς εἶδε πρὸς τὸ ὕψος ἰλιγγιῶντα, φησίν’: Εἰ τὰ ἐπίγεια εἶπον ὑμῖν, καὶ οὐ … τὸν οὐρανὸν, εἰ μὴ τὸν Ex τοῦ οὐρανοῦ καταθάντα, ἑαυτὸν σημαίνων, διά τε τῆς ἀναθάσεως xa χαταθάι δι αζευχθῆναι τῆς ἀνθρω- ᾿Ανάθασιν μέν vot, οὐ τὴν μετὰ σαρχὸς ἐνταῦθα λέγει, ἀλλὰ τὴν ὑπὲρ διαφόρων ἀρκαίων οἰχονομ!ιῶν, περὶ ὧν φησιν ἡ Γραφή" Ἀγέδη ὁ Θεὸς ἀπὸ Αὐραὰμ, ἡνίχα ἐπαύσατο λαλεῖν αὐτῷ, καὶ ὅσα τοιαῦτα. El Υἱὸν ἀνθρώπου καλεῖ μετὰ τὴν σάρχωσιν, τὸν Θεὸν Λόγον, οὐ θαυμαστόν" ἐπειδὴ καὶ βασιλεὺς καὶ στρατηγὸς, ἀγρὸν ᾿γοραχὼς, ἢ γάμῳ συναλλάκαὶ τῆς στρατηγίας, ὅμως ασιλεὺς τὸν ἀγρὸν ἐχτῆ-
᾿Aporia. Tinos charin phēsin ho Kyrios pros Nichodē mon, hoti Oudeis anadedēken elc ton" obparor, el mē ho ek tou ouranou katadas, ho Huios tou anthrōpou ho hōn en tǭ ouranǭ? Ei men gar Huion anthrōpou prysēchei noeisthai: tēn anthrōpotēta, hautē ex ouranou ou chatedē" ei de holon ton sarchōthenta logon, pōs mēpō geto? analēphtheis analēphthēnai eis ouranous ele- Lysis. Ton Nichodēmon ech tēs ᾿Ioudaïkę̄s tapeinotētos eis to tōn dogmatōn hypsos anagagein ho Kyrios boulomenos, kai peri tēs pneumatichēs anagennēseōs touton mystagōgēsai, hōs eide pros to hypsos ilingiōnta, phēsin’: Ei ta epigeia eipon hymin, kai ou … ton ouranon, ei mē ton Ex tou ouranou katathanta, heauton sēmainōn, dia te tēs anathaseōs xa chatathai di azeuchthēnai tēs anthrō- ᾿Anathasin men vot, ou tēn meta sarchos entautha legei, alla tēn hyper diaphorōn arkaiōn oichonom!iōn, peri hōn phēsin hē Graphē" Agedē ho Theos apo Auraam, hēnicha epausato lalein autǭ, kai hosa toiauta. El Huion anthrōpou kalei meta tēn sarchōsin, ton Theon Logon, ou thaumaston" epeidē kai basileus kai stratēgos, agron ᾿gorachōs, ē gamǭ synallakai tēs stratēgias, homōs asileus ton agron echtē-
Question. For what reason does the Lord say to Nicodemus, “No one has ascended into heaven except the one who descended from heaven, the Son of Man who is in heaven”? For if the humanity is to be understood as the Son of Man, it did not come down from heaven; and if the whole incarnate Word, how was he said to have ascended into heaven when he had not yet been taken up?
Solution. The Lord, wishing to lead Nicodemus up from Jewish lowliness to the height of the doctrines and to initiate him concerning the spiritual rebirth, when he saw him dizzy before the height, says: “If I have told you earthly things and you do not believe …” … heaven, except the one who descended from heaven, signifying himself, and through the ascent and the descent … to be separated from the humanity. By ascent he does not here mean the ascent with the flesh, but the one in various ancient dispensations, of which Scripture says, “God went up from Abraham when he had ceased speaking to him,” and the like. If he calls God the Word Son of Man after the incarnation, it is not surprising; since a king and a general, having bought a field or contracted a marriage, … of the generalship, yet … the king acquired the field …
Chapter 20
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᾿Απορία. Πῶς τὸν Κύριον εἰρηχένα: τοῖς Ἰουδαίοις, ἔλεγεν Ἰωάννης" Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν" αὑτοῦ εἰρηχότος, τὴν ἐσχάτην ἡμέραν μηδὲ τοὺς ἀγγέλους, μηδὲ τὸν Υἱὸν εἰδέναι, ἀλλὰ μόνον τὸν Πατέρα; Λύσις. Ὅτι τὸν τῶν αἰώνων ποι!ητὴν ἡμέραν ἣ ὥραν δῆλον. “Ὅθεν δείχνυται χατὰ τρεῖς τρόπους τὴν αὐτοῦ διδασχαλίαν ἀγνοῆσαι ἀμήχανον, τοῦτο πᾶσι ἐχθέσθα: τὸν Κύριον. Καὶ τὰ μὲν ὡς ἄνθρωπον διαλέγεσθα!:: ὡς τὸ προτεθὲν x εφάλαιον" καὶ τὸ, Περί- Avaóc ἐστιν ἡ ψυχή μου ἕως θαγάτου" xo τὸ, Νῦν ἡ ψυχή μου τετάρακται. Ποτὲ δὲ ὡς Θεόν" ὅτ᾽ ἄν φησιν: Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν" καὶ, “Ὅτι ὅσα ἔχει ὁ Πατὴρ, ἐμά εἰσι" καὶ ὅσα τοιαῦτα. Ποτὲ δὲ ὡς Θεὸν καὶ ἄνθρωπον· ὡς ὅτ᾽ ἂν λέγει· Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβάς. Ἄρτος γὰρ τὸ σῶμα, Θεὸς ὁ καταβάς. Καὶ ὅτ᾽ ἂν λέγει· Ἐξουσίαν ἔχω θεῖναι τὴν ψυχὴν, καὶ πάλιν λαβεῖν αὐτήν. Τὸ γὰρ κατ᾽ ἐξουσίαν θεῖναι καὶ λαβεῖν, θεότητος· ἡ δὲ ψυχὴ, ἀνθρωπότητος. γον ἀναστεῖλαι βουλόμενος, προεθάλλετο" ἀσχαλῶσιν: ὡς οὐ μόνοι, ἀλλὰ καὶ μετὰ ἀγγέλων τὴν ἡμέραν ἐχείνην ἀγνοοῦντες.
᾿Aporia. Pōs ton Kyrion eirēchena: tois Ioudaiois, elegen Iōannēs" Egō kai ho Patēr hen esmen" hautou eirēchotos, tēn eschatēn hēmeran mēde tous angelous, mēde ton Huion eidenai, alla monon ton Patera? Lysis. Hoti ton tōn aiōnōn poi!ētēn hēmeran hē hōran dēlon. “Hothen deichnytai chata treis tropous tēn autou didaschalian agnoēsai amēchanon, touto pasi echthestha: ton Kyrion. Kai ta men hōs anthrōpon dialegestha!:: hōs to protethen x ephalaion" kai to, Peri- Avaoc estin hē psychē mou heōs thagatou" xo to, Nyn hē psychē mou tetaraktai. Pote de hōs Theon" hot᾽ an phēsin: Egō kai ho Patēr hen esmen" kai, “Hoti hosa echei ho Patēr, ema eisi" kai hosa toiauta. Pote de hōs Theon kai anthrōpon; hōs hot᾽ an legei; Egō eimi ho artos ho ek tou ouranou katabas. Artos gar to sōma, Theos ho katabas. Kai hot᾽ an legei; Exousian echō theinai tēn psychēn, kai palin labein autēn. To gar kat᾽ exousian theinai kai labein, theotētos; hē de psychē, anthrōpotētos. gon anasteilai boulomenos, proethalleto" aschalōsin: hōs ou monoi, alla kai meta angelōn tēn hēmeran echeinēn agnoountes.
Question. How did John say that the Lord said to the Jews, “I and the Father are one,” when he himself said that neither the angels nor the Son know the last day, but only the Father?
Solution. That it is impossible for the maker of the ages to be ignorant of a day or an hour is clear. Hence it is shown that the Lord set out his teaching to all in three ways. Some things he says as man, like the chapter set before us, and “My soul is very sorrowful, even to death,” and “Now my soul is troubled.” At other times as God, when he says, “I and the Father are one,” and “All that the Father has is mine,” and the like. At other times as God and man, as when he says, “I am the bread that came down from heaven”; for the bread is the body, but the one who came down is God. And when he says, “I have authority to lay down my life and to take it again”; for to lay it down and take it by authority belongs to the Godhead, while the soul belongs to the humanity. … wishing to restrain … he put it forward, … so that they might not be distressed, since they were ignorant of that day not alone, but together with the angels.
Chapter 21
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Ἀπορία. Διατί τοῖς Ἰουδαίοις ἔλεγεν ὁ Κύριος" Πάντες ὅσοι ἣιθον πρὸ ἐμοῦ, κιλέπται καὶ Anccal εἰσιν; "Apa οὖν λητταὶ Μωῦσῆς καὶ οἱ προφῆται ἐτύγχανου; Λύσις. Καταστοχασάμενος διάθολος τῆς Χριστοῦ παρουσία:, ἤγειρε πρὸ ὀλίγου τῆς αὐτοῦ ἐπιδημίας, στασιαστάς τινας, τοὺς περὶ Θευδᾶν καὶ Ἰούδαν, ἑαυτοῖς δόξαν ἁρπάσαντας, καὶ τοὺς πεισθέντας αὐτοῖς ἀναστώσαντας" οἱ xot διελύθησαν, χαθὰ τῷ Γαμαλιὴλ εἴρηται. Τούτοις τοίνυν διὰ τούτων αἰνίττεται, καὶ ὅσοι τούτων ζήλωταὶ γεγόνασιν. Μωυσέως μέν τοι καὶ τῶν προφητῶν, ἤκουσαν τὰ πρόδατα. Τίνος χάριν Ματθαῖος τὴν μητέρα τῶν υἱῶν Zc- 6c0alou αἰτῇσαν τὴν ἐχ δεξιῶν χαθέδραν τοῖς υἱοῖς τὸν Κύριον ἱστόρησε Μάρχος δὲ οὐχ αὐτὴν, ἀλλὰ ποὺς υἱοὺς τοῦτο αἰτῆσαι ἐξέθετο: Λύσις. Ματθαῖος λεπτομερεστέρως τὴν ἅμα “τοῖς υἱοῖς τῆς μητρὸς πρεσθείαν ἐξέθετο Μάρχος δὲ βραχυλογίας πάνυ πεφροντιχὼς, μόνον τῶν υἱῶν ἐμνημόνευσεν" ὅπερ ἑναντιολογία οὐχ ἔστιν
Aporia. Diati tois Ioudaiois elegen ho Kyrios" Pantes hosoi hēithon pro emou, kileptai kai Anccal eisin? "Apa oun lēttai Mōysēs kai hoi prophētai etynchanou? Lysis. Katastochasamenos diatholos tēs Christou parousia:, ēgeire pro oligou tēs autou epidēmias, stasiastas tinas, tous peri Theudan kai Ioudan, heautois doxan harpasantas, kai tous peisthentas autois anastōsantas" hoi xot dielythēsan, chatha tǭ Gamaliēl eirētai. Toutois toinyn dia toutōn ainittetai, kai hosoi toutōn zēlōtai gegonasin. Mōyseōs men toi kai tōn prophētōn, ēkousan ta prodata. Tinos charin Matthaios tēn mētera tōn huiōn Zc- 6c0alou aitę̄san tēn ech dexiōn chathedran tois huiois ton Kyrion historēse Marchos de ouch autēn, alla pous huious touto aitēsai exetheto: Lysis. Matthaios leptomeresterōs tēn hama “tois huiois tēs mētros prestheian exetheto Marchos de brachylogias pany pephrontichōs, monon tōn huiōn emnēmoneusen" hoper henantiologia ouch estin
Question. Why did the Lord say to the Jews, “All who came before me are thieves and robbers”? Were Moses and the prophets robbers, then?
Solution. The devil, conjecturing the coming of Christ, raised up a little before his sojourn certain rebels, Theudas and Judas and their followers, who seized glory for themselves and stirred up those persuaded by them; and they were dispersed, as was said by Gamaliel. So by these words he hints at them and at all who had become their zealots. Moses and the prophets, however, the sheep did listen to.
[Question.] For what reason did Matthew record that the mother of the sons of Zebedee asked the Lord for the seat at the right hand for her sons, while Mark set out that not she but the sons asked this?
Solution. Matthew set out in more detail the mother’s petition together with her sons; Mark, being very concerned with brevity, mentioned only the sons; which is no contradiction.
Chapter 22
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᾿Απορία. Ilo; ὁ Aooxüg τὸν Κύριον εἰπεῖν τοῖς Ἰουδαίοις ἐχθέμενος’ Οὐ μὴ μὲ ἴδητε ἀπάρτι ἕως ἂν εἴπητε" Εὐ.λογημέγος ὁ ἐρχόμεγος ἐν ὀνόματι Κυρίου" συγγενέσθαι: τοῖς Ἰουδαίοις, συμφαγεῖν τε αὐτὸν καὶ διαλεχθῆναι καὶ θαυματουργῆσαι ἐπὶ πλεῖστον ἐξἔθετο; Πῶς ὃὲ ἀπαγγεῖλαι τῷ Ἡρώδῃ τοὺς Φαρισαίους ἐχέλευσεν, ᾿Ιδοὺ ἐγὼ ἐχδάλιω δαιμόνια, καὶ ἰάσεις ἐπιτειϊῶ σήμερον καὶ αὔριον, καὶ τῇ τρίτῃ τελειοῦμαι. Μεθ᾿ ἡμέρας γὰρ πλείονας, τὸν σταυρὸν ὑπέμεινε. Λύσις. Τὸ πρῶτον ἄπορον, ταύτην ἔχει τὴν λύσιν" EV Γαλιλαίᾳ τῇ ὑπὸ Ἡρώδην τελούσῃ, τοῦ ΙΚυρίου διάγοντος καὶ θαυματουργοῦντος, οἱ τῶν ἐχεῖσε Φαρισαΐων, οἱ φορτιχὸν αὐτὸν διὰ τὰ σημεῖα xax τὴν ὃιδασχαλίαν ὑπὸ φθόνου ὁρῶντες, καὶ εἰς τὴν Ἰουδαίαν ἐλάσαι σπεύδοντες, ἔλεγον αὐτῷ, ὅτι, "Εξε.10ε ἐγτεῦθεν,, δι ὅτι Ἡρώδης 0£Ae σε áveAstr. Πρὸς οὗς ὁ Κύριος, συνεὶς μεθ᾽ οἵας διανοίας τοῦτο ἔλεγον αὐτῷ, ἀπεχρίνατο: Πορευθέντες, εἵπατε τῇ àAoπεκι ταύτῃ, δηλαδὴ τῷ Ἡρώδῃ, ὡς δολερῷ, xaY τὰ ἑξῆς. Τὸ οὖν "Ex6d.AAo δυιμόνια, καὶ ἰάσεις ἐπιcs40 σήμερον καὶ αὔριον, τὰς ἡμέρας δηλοῖ τὰς δύο, Ey αἷς ἐχεῖ διατρίθων ἐθαυματούργει" μεθ᾽ ἃς τῆς ἐπὶ τὰ Ἱεροσόλυμα ἤρξατο πορείας, τῇ ἡμέρᾳ δηλονότι τῇ τρίτῃ, ἔν T] καὶ τελειοῦσθαί φησιν, ὡς ἐν αὐτῇ ἀπαρχόμενος τῆς ὁδοῦ τῆς τὸ πᾶν διὰ σταυροῦ ἐν Ἱεροσολύμοις τελειούσης μυστήριον. Τὸ δὲ, Οὐ μὴ ue ἴδητε ἀπάρτι, πρὸς τοὺς οἰχήτορας Ἵερουσαλὴμ. ἣν εἰρημένον, ἣν ἐν τοῖς πρώτοις ἐταλάνισεν εἰρηχώς" "lepovcaAiu, ερουσαϊὴμ, ἡ ἀποχτείγουσα τοὺς προφήτας, καὶ 1ιθοδοιοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν " ἥ τις ἔχτοτε οὐχ ἑξώραχε τὸν Κύριον, ἄχρις ἐπὶ πώλου καθήμενον καὶ ὑμνούμενον αὐτὸν ὑπὸ τοῦ ὄχλου καὶ τῶν παίδων ἐθεάσαντο. Δυνατὸν δὲ τὸ ἀπάρτι νοηθῆναι καὶ ἐπὶ θους " μέχρις οὗ τὸν Κύριον ἑωραχότες Ἰουδαῖοι, οὐχέτι ὄψονται αὐτὸν, ἄχρις ἂν ἐν τῇ δόξῃ τῇ πατριχῇ χρίνοντα τὸν χόσμον θεώμενοι, εἴπωσιν" Εὐϊογημένος ὁ ἐρχόμενος ἐν ὀγόματι Κυρίου.
᾿Aporia. Ilo? ho Aooxug ton Kyrion eipein tois Ioudaiois echthemenos’ Ou mē me idēte aparti heōs an eipēte" Eu.logēmegos ho erchomegos en onomati Kyriou" syngenesthai: tois Ioudaiois, symphagein te auton kai dialechthēnai kai thaumatourgēsai epi pleiston exetheto? Pōs hoe apangeilai tǭ Hērōdę̄ tous Pharisaious echeleusen, ᾿Idou egō echdaliō daimonia, kai iaseis epiteiïō sēmeron kai aurion, kai tę̄ tritę̄ teleioumai. Meth᾿ hēmeras gar pleionas, ton stauron hypemeine. Lysis. To prōton aporon, tautēn echei tēn lysin" EV Galilaią tę̄ hypo Hērōdēn telousę̄, tou IKyriou diagontos kai thaumatourgountos, hoi tōn echeise Pharisaïōn, hoi phortichon auton dia ta sēmeia xax tēn hoidaschalian hypo phthonou horōntes, kai eis tēn Ioudaian elasai speudontes, elegon autǭ, hoti, "Exe.10e egteuthen,, di hoti Hērōdēs 0£Ae se aveAstr. Pros hous ho Kyrios, syneis meth᾽ hoias dianoias touto elegon autǭ, apechrinato: Poreuthentes, heipate tę̄ aAopeki tautę̄, dēladē tǭ Hērōdę̄, hōs dolerǭ, xaY ta hexēs. To oun "Ex6d.AAo duimonia, kai iaseis epics40 sēmeron kai aurion, tas hēmeras dēloi tas dyo, Ey hais echei diatrithōn ethaumatourgei" meth᾽ has tēs epi ta Hierosolyma ērxato poreias, tę̄ hēmerą dēlonoti tę̄ tritę̄, en T] kai teleiousthai phēsin, hōs en autę̄ aparchomenos tēs hodou tēs to pan dia staurou en Hierosolymois teleiousēs mystērion. To de, Ou mē ue idēte aparti, pros tous oichētoras Hierousalēm. hēn eirēmenon, hēn en tois prōtois etalanisen eirēchōs" "lepovcaAiu, erousaïēm, hē apochteigousa tous prophētas, kai 1ithodoiousa tous apestalmenous pros autēn " hē tis echtote ouch hexōrache ton Kyrion, achris epi pōlou kathēmenon kai hymnoumenon auton hypo tou ochlou kai tōn paidōn etheasanto. Dynaton de to aparti noēthēnai kai epi thous " mechris hou ton Kyrion heōrachotes Ioudaioi, oucheti opsontai auton, achris an en tę̄ doxę̄ tę̄ patrichę̄ chrinonta ton chosmon theōmenoi, eipōsin" Euïogēmenos ho erchomenos en ogomati Kyriou.
Question. How is it that Luke, having set out that the Lord said to the Jews, “You will not see me from now until you say, ‘Blessed is he who comes in the name of the Lord,’” set out that he was with the Jews, ate with them, conversed, and worked miracles for a very long time? And how did he command the Pharisees to report to Herod, “Behold, I cast out demons and perform healings today and tomorrow, and on the third day I am perfected”? For he endured the cross after many more days.
Solution. The first difficulty has this solution. While the Lord was staying and working miracles in Galilee, which was under Herod, the Pharisees there, seeing him as burdensome out of envy because of his signs and his teaching, and hastening to drive him into Judea, said to him, “Go away from here, for Herod wants to kill you.” The Lord, understanding with what intention they said this to him, answered, “Go and tell that fox,” that is, Herod, as crafty, and what follows. So “I cast out demons and perform healings today and tomorrow” indicates the two days during which he stayed there working miracles; after which he began the journey to Jerusalem, clearly on the third day, on which he also says he is perfected, as beginning on it the road that completes the whole mystery through the cross in Jerusalem. And “You will not see me from now” was said to the inhabitants of Jerusalem, which he had lamented in the earlier words, saying, “Jerusalem, Jerusalem, who kills the prophets and stones those sent to her,” which from then on did not see the Lord until they beheld him seated on a colt and praised in hymns by the crowd and the children. And “from now” can also be understood of …: from the time when the Jews saw the Lord, they will no longer see him until, beholding him judging the world in his Father’s glory, they say, “Blessed is he who comes in the name of the Lord.”
Chapter 23
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᾿Απορία. Πῶς Λουχᾶς εἰπεῖν φησὶ τὸν Κύριον τοῖς μαθηταῖς ἙλΛλεύσονται ἡμέραι, ὅταν ἐπιθυμήσητε μίαν τῶν ἡμερῶν τοῦ Υἱοῦ τοῦ ἀνθρώπου ἰδεῖν" καὶ vot ἱστορήσαντος Ματθαίου εἰρηχέναι αὐτόν" Ἰδοὺ ἐγὼ μεθ᾽ ὑμῶν εἰμὶ πάσας τὰς ἡμέρας, ἕως τῆς συγτεείας τοῦ 'Αύσις. Τὴν μὲν ὑπόσχεσιν αὐτοῦ πληρῶν ὁ Κύριος, καὶ μετὰ τὴν ἀνάληψιν [ἣν] σὺν τοῖς ἀποστόλοις " ὅθεν xax δύσμαχοι καὶ ἀχαταγώνιστο: τοῖς ἀντιτασσομένοις ὑπῆρχον. Πλὴν ὅμως ἐν τοῖς πειρασμοῖς μεμνημένοι τῆς προτέρας αὐτοῦ συνδιαγωγῆς, συνεστιάσεὡς τε καὶ συνεχοῦς ὁμιλίας, ταύτην ἐπόθουν. Eixb; δὲ καὶ τοὺς ἐν τῇ συντελείᾳ εὑρισχομένους πιστοὺς, προσδοχωμένης τῆς τοῦ ᾿Αντιχρίστου παρουσίας, τὸν χαιρὸν ἐπιθυμεῖν, χαθ᾽ ὃν τοῖς μαθηταῖς. συνδιατρίθων ἐθαυματούργει ὁ Κύριος.
᾿Aporia. Pōs Louchas eipein phēsi ton Kyrion tois mathētais HelLleusontai hēmerai, hotan epithymēsēte mian tōn hēmerōn tou Huiou tou anthrōpou idein" kai vot historēsantos Matthaiou eirēchenai auton" Idou egō meth᾽ hymōn eimi pasas tas hēmeras, heōs tēs sygteeias tou 'Ausis. Tēn men hyposchesin autou plērōn ho Kyrios, kai meta tēn analēpsin [hēn] syn tois apostolois " hothen xax dysmachoi kai achatagōnisto: tois antitassomenois hypērchon. Plēn homōs en tois peirasmois memnēmenoi tēs proteras autou syndiagōgēs, synestiaseōs te kai synechous homilias, tautēn epothoun. Eixb? de kai tous en tę̄ synteleią heurischomenous pistous, prosdochōmenēs tēs tou ᾿Antichristou parousias, ton chairon epithymein, chath᾽ hon tois mathētais. syndiatrithōn ethaumatourgei ho Kyrios.
Question. How does Luke say that the Lord said to the disciples, “Days will come when you will desire to see one of the days of the Son of Man,” though Matthew records that he said, “Behold, I am with you all the days, until the end of the age”?
Solution. The Lord, fulfilling his promise, was with the apostles even after the ascension; hence they were hard to fight and invincible to their opponents. Nevertheless, in their trials, remembering his former life with them, the eating together and the constant converse, they longed for it. And it is likely that the faithful found at the consummation also, when the coming of the Antichrist is expected, will long for the time when the Lord lived with the disciples and worked miracles.
Chapter 24
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᾿Απορία. Πῶς Ματθαῖος δύο τυφλοὺς συναντῆσαι τῷ Κυρίῳ χατὰ τὴν Ἱεριχὼ, Μάρχος δὲ ἕνα, καὶ Λουχὅς, καὶ τούτους διαφόρους ἐξέϑεντο: Λύσις. νος ἔτυχεν. Ἕνα μὲν, ὄνπε ig τὴν Ἱεριχὼ, μεθ᾽ ὃ τὸν Ζαχχαῖον ἐγάλετεν ἄλλον, ὄνπερ ὁ Μάρχος àvἐγράψατο, παρὰ τὴν ὁδὸν μὲν χαθήμενον, προσαιτοῦντα δὲ, Βαρτιμαῖον λεγόμενον. ἤλλλοι δὲ οἱ δύο, οἱ ἐν τῷ Ματθοαίῳ χείμενοι, οἱ ἐξιόντι τῷ Κυρίῳ συναντήσαντες, καὶ παρ᾽ αὐτοῦ ἰαθέντες. Οὐδὲν δὲ ξένον πάντας υἱὸν Δαθὶὸ χαλεῖν τὸν Κύριον" διὰ. τὸ Ex τῶν σημείων αὑτὸν περιφανῆ λοιπὸν γενέσθα!.
᾿Aporia. Pōs Matthaios dyo typhlous synantēsai tǭ Kyriǭ chata tēn Hierichō, Marchos de hena, kai Louchos, kai toutous diaphorous exeϑento: Lysis. nos etychen. Hena men, onpe ig tēn Hierichō, meth᾽ ho ton Zachchaion egaleten allon, onper ho Marchos avegrapsato, para tēn hodon men chathēmenon, prosaitounta de, Bartimaion legomenon. ēllloi de hoi dyo, hoi en tǭ Matthoaiǭ cheimenoi, hoi exionti tǭ Kyriǭ synantēsantes, kai par᾽ autou iathentes. Ouden de xenon pantas huion Dathio chalein ton Kyrion" dia. to Ex tōn sēmeiōn hauton periphanē loipon genestha!.
Question. How is it that Matthew set out that two blind men met the Lord at Jericho, Mark one, and Luke one, and these different ones?
Solution. … happened. One, whom [Luke records] … Jericho, after whom he called Zacchaeus; another, whom Mark recorded, sitting by the road and begging, called Bartimaeus; and the two others, those in Matthew, who met the Lord as he was going out and were healed by him. And it is nothing strange that all called the Lord Son of David; for because of the signs he had by then become famous.
Chapter 25
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᾿Απορία. Διατί Ματϑαῖος μὲν ἐπὶ ὄνον καὶ πῶλον λέγει χαθίσαι τὸν Κύριον: Μάρχος δὲ καὶ Λουχᾶς ἐπὶ πῶ- Xov μόνον" Ἰωάννης δὲ ἐπὶ ὀνάριον; Λύσις. Ὁ μὲν Ματθαῖος τὸ ἀδάμαστον καὶ νέον τοῦ πώou ἐνδείξασθα: βουλόμενος, συμπαραληφθῆναι ἐξἔθετο καὶ τὴν τούτου μητέρα" οὐχ ὥστε ἐπιχαθίσαι αὐτῇ τὸν Κύριον, ἀλλ᾽ ὥστε τῇ ἀχολουθήσει παραθαρσπύνειν τὸν πῶλον. Μάρχος δὲ καὶ Λουχᾶς ἁπλούτερον τὸ γεγονὸς ἐξέθεντο. Ματθαῖος μέν τοι … ἐπὶ ὄνον καὶ πῶλον υἱὸν ὑποζυγίου, ἢ ὡς ἐν τισὶ, πῶλον ὑποζυγίου· ὁ δὲ Ἰωάννης πεποίηκε, καθήμενος ἔρχεται ἐπὶ πῶλον ὄνου. Κατὰ τὸ ὑπὸ τοῦ προφήτου λεχθὲν, ἐπιβεβηκέναι ἐπὶ ὄνον καὶ πῶλον εἶπεν ὅτι διὰ τοῦ πώλου καὶ τῇ ὄνῳ ἐκάθητο, ἑπομένῃ καὶ συνεργούσῃ τῷ τοῦ Κυρίου ὀχήματι. Εἰ δέ τις ἀποροίη, τίνος χάριν Ματθαῖος μὲν τὸν προφήτην ἐχθέσθαι φησὶν ἐπὶ ὄνον καὶ πῶλον χαθίσαι τὸν Κύριον" ἣ δὲ τῶν O' "Ἔχδοσις ἐπὶ πῶλον ὄνου χαθίσαι περιέχει " τοῦτο μανθανέτω, ὡς ej Ἑθραϊχῇ γλώττῃ χεχρημένο: οἱ ἀπόστολοι, ἅτε τῆς Ἑλληνιχῆς εὐγλωττίας ἄπειροι, καὶ τῆς τῶν 0’ ἐχδόσεως, ὥσπερ ταῖς αὐτῶν βίθλοις ἀρχαιοτέρως ἐχτεθείσαις ἐνεφέρετο, οὕτω τὰς προφητιχὰς μαρτυρίας ἐξέθεντο" τοῦ Πνεύματος τοῦτο οἰχονομήσαντος, ἵνα μὴ ὡς ἐκ συνθήματος φανώῶσ: συντάξαντες. Ὃ μέντοι πῶλος τὰ ἔθνη, fj δὲ τούτου μήτηρ, τοὺς Ἰουδαίους αἱνίττετα!.
᾿Aporia. Diati Matϑaios men epi onon kai pōlon legei chathisai ton Kyrion: Marchos de kai Louchas epi pō- Xov monon" Iōannēs de epi onarion? Lysis. Ho men Matthaios to adamaston kai neon tou pōou endeixastha: boulomenos, symparalēphthēnai exetheto kai tēn toutou mētera" ouch hōste epichathisai autę̄ ton Kyrion, all᾽ hōste tę̄ acholouthēsei paratharspynein ton pōlon. Marchos de kai Louchas haplouteron to gegonos exethento. Matthaios men toi … epi onon kai pōlon huion hypozygiou, ē hōs en tisi, pōlon hypozygiou; ho de Iōannēs pepoiēke, kathēmenos erchetai epi pōlon onou. Kata to hypo tou prophētou lechthen, epibebēkenai epi onon kai pōlon eipen hoti dia tou pōlou kai tę̄ onǭ ekathēto, hepomenę̄ kai synergousę̄ tǭ tou Kyriou ochēmati. Ei de tis aporoiē, tinos charin Matthaios men ton prophētēn echthesthai phēsin epi onon kai pōlon chathisai ton Kyrion" hē de tōn O' "Echdosis epi pōlon onou chathisai periechei " touto manthanetō, hōs ej Hethraïchę̄ glōttę̄ chechrēmeno: hoi apostoloi, hate tēs Hellēnichēs euglōttias apeiroi, kai tēs tōn 0’ echdoseōs, hōsper tais autōn bithlois archaioterōs echtetheisais enephereto, houtō tas prophētichas martyrias exethento" tou Pneumatos touto oichonomēsantos, hina mē hōs ek synthēmatos phanōōs: syntaxantes. Ho mentoi pōlos ta ethnē, fj de toutou mētēr, tous Ioudaious hainitteta!.
Question. Why does Matthew say that the Lord sat on an ass and a colt, Mark and Luke on a colt only, and John on a young ass?
Solution. Matthew, wishing to show that the colt was unbroken and young, set out that its mother too was taken along with it, not so that the Lord might sit on her, but so that by following she might encourage the colt. Mark and Luke set out what happened more simply. Matthew, then, has “on an ass and a colt, the foal of a beast of burden,” or, as in some copies, “a colt of a beast of burden,” while John has made it “sitting, he comes on an ass’s colt.” In accordance with what was said by the prophet, he said that he mounted on an ass and a colt because through the colt he sat on the ass as well, which followed and assisted the Lord’s mount. And if anyone should ask for what reason Matthew says that the prophet set out that the Lord sat on an ass and a colt, while the edition of the Seventy has “sat on an ass’s colt,” let him learn this: the apostles, using the Hebrew tongue, being inexperienced in Greek eloquence and in the edition of the Seventy, set out the prophetic testimonies as they were found in their own books, set out in an older form; the Spirit arranged this so that they might not appear to have composed their accounts by agreement. The colt hints at the gentiles, and its mother at the Jews.
Chapter 26
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᾿Απορία. ᾿Ανθότου Ματθαῖος: μὲν αὐθημερὸν τὴν συχῆν ξηρανθῆναι ἱστόρησεν, Μάρχος δὲ τῇ αὔριον; Ὡσαύτως δὲ καὶ τοὺς πωλοῦντας καὶ ἀγοράζοντας ἐν τῷ ἱερῷ, ὁ μὲν £v ἦ ἡυέρᾳ τῷ πώλῳ ἐχαθέσθη ὁ Κύριος εἰσελθὼν εἰς τὴν πόλιν, ἐχόληθῆνα! ὑπ᾽ αὐτοῦ ἰστορεῖ" ὁ δὲ ἐν τῇ ὑστεραίᾳ. Καὶ τίνος χάριν χαρπὸν ἐχ τῆς συχῆς ἐν οὐ χαιρῷ ἐζήτει " T] πῶς ἀγαναχτήσας, ὅτι μὴ εὗρε, ταύτην ἐξήρανεν; Λύσις. Ἑ χάτερος ὡς ἐν ἄπατι καὶ ἐν τούτῳ ἡλήθευσε. Πρωίας γὰρ, καθώς φησιν ὁ εὐαγγελιστὴς, éxavá- Yam ἐπὶ τὴν πόνϊιεν ὁ Κύριος, &xelrace καὶ ἐλθὼν ἐπὶ τὴν συκῆν, οὐχ εὗρεν si μὴ φύλα μόνον. Εἰρηχὼς οὖν Μηκέτι ἐκ σοῦ xupaóc γένηται, παραχρῆμα ταύτην ἐξήρανε. Διὰ δὲ τὸ μέγεθος καὶ τὸ ξένον τοῦ θαύματος, τῇ ἐπαύριον οἱ μαθηταὶ ταύτὴν χατοπτεύσαντες, ἐφ᾽ ᾧ πολυπραγμονῆσαι εἰ καὶ αἱ ῥίζαι ὡςταύτως τῷ στελέχει καὶ τοῖς χλάδοις ἐξηράνθησαν, ἐξεπλάγησαν τῇ βεθα:ώσε: τοῦ θαύματος. Ἐξήρανε γὰρ ταύτην ὁ Κύριος, τῆς ἰδίας δυνάμεως πεῖραν τοῖς μαθηταῖς παρασχόμενος, διὰ τὸ προσδοχώμενον πάθος. Ἐπειδῆπερ ἐν ταῖς πολυτρόπως τὴν δύναμιν ἐπεδείξατο" τῆς δὲ τιμωρητιχῆς δυνάμεως 00 παρέσχετο πεῖραν ἣν ἀναγκαίως ἐν τῷ ἀψύχῳ νῦν ἐπεδείξατο. Τοὺς μέντοι πωλοῦντας καὶ ἀγοράζοντας, &v ταῖς δύο ἐξέθαλεν ἡμέραις, τῇ τε πρώτῃ καὶ τῇ μετὰ τὴν, ἅτε τῷ τῆς φιλοχερδίας καὶ χαπηλείας ἀναιδῶς ἐγχειμένους νοτήμὰτ!.
᾿Aporia. ᾿Anthotou Matthaios: men authēmeron tēn sychēn xēranthēnai historēsen, Marchos de tę̄ aurion? Hōsautōs de kai tous pōlountas kai agorazontas en tǭ hierǭ, ho men £v ē hēuerą tǭ pōlǭ echathesthē ho Kyrios eiselthōn eis tēn polin, echolēthēna! hyp᾽ autou istorei" ho de en tę̄ hysteraią. Kai tinos charin charpon ech tēs sychēs en ou chairǭ ezētei " T] pōs aganachtēsas, hoti mē heure, tautēn exēranen? Lysis. He chateros hōs en apati kai en toutǭ hēlētheuse. Prōias gar, kathōs phēsin ho euangelistēs, exava- Yam epi tēn ponïien ho Kyrios, &xelrace kai elthōn epi tēn sykēn, ouch heuren si mē phyla monon. Eirēchōs oun Mēketi ek sou xupaoc genētai, parachrēma tautēn exērane. Dia de to megethos kai to xenon tou thaumatos, tę̄ epaurion hoi mathētai tautēn chatopteusantes, eph᾽ hǭ polypragmonēsai ei kai hai rhizai hōstautōs tǭ stelechei kai tois chladois exēranthēsan, exeplagēsan tę̄ betha:ōse: tou thaumatos. Exērane gar tautēn ho Kyrios, tēs idias dynameōs peiran tois mathētais paraschomenos, dia to prosdochōmenon pathos. Epeidēper en tais polytropōs tēn dynamin epedeixato" tēs de timōrētichēs dynameōs 00 parescheto peiran hēn anankaiōs en tǭ apsychǭ nyn epedeixato. Tous mentoi pōlountas kai agorazontas, &v tais dyo exethalen hēmerais, tę̄ te prōtę̄ kai tę̄ meta tēn, hate tǭ tēs philocherdias kai chapēleias anaidōs encheimenous notēmat!.
Question. Why did Matthew record that the fig tree withered the same day, and Mark the next day? Likewise with the sellers and buyers in the temple: the one records that they were driven out by him on the day on which the Lord sat on the colt and entered the city, the other on the following day. And for what reason did he seek fruit from the fig tree out of season, or how, being angry that he did not find any, did he wither it?
Solution. Each told the truth in this as in everything. For in the morning, as the evangelist says, returning to the city, the Lord was hungry; and coming to the fig tree, he found nothing on it but leaves only. Having said, then, “May no fruit ever come from you again,” he withered it at once. But because of the greatness and strangeness of the miracle, the disciples, examining it the next day to find out whether the roots too had withered like the trunk and the branches, were amazed at the confirmation of the miracle. For the Lord withered it to give the disciples proof of his own power because of the passion that was expected. For since he had shown his power in many ways in [his other miracles], but had not given proof of his punitive power, he necessarily showed it now on a lifeless thing. The sellers and buyers, however, he drove out on two days, the first and the one after it, since they were shamelessly given over to the disease of greed and petty trading.
Chapter 27
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᾿Απορία. Πῶς Ματθαΐος καὶ Mápxoz τὸν οἰχοδεσπότην φηoy, ὃς τὸν ἀμπελῶνα ἐφύτευσε, πολλοὺς ἀπογῶν Xá603t Λουχᾶς δὲ χατὰ ἕνα; XviOc καὶ ὡς ἐν χεφαλαΐῳ τοὺς έντας χαθ᾽ ἕνα Ὅτ: oi μὲν περ χατὰ χαιρὸν σταλ τοὺς προφήτας ἐξἐθεντο" ὁδὲ λεπτομερεστέρως ἕνα ἕνα ἀπεστάλθα!:. Ἐξ ὧν ἑχατέρων δείχνυται, πλῆθος μὲν εἶναι τοὺς πεμ.- 002» τού- Ὃν μὲν ἔδειραν, ὃν δὲ ἐχεφαλαΐίωσαν, ὃν ὃὲ ἀπέχτειναν. Τοῦτο ὃς οὐχ τπιολογίας, ἀλλὰ διαφόρου φράσεώς ἔστιν. φθέντας, χαθ᾽ ἕνα δὲ καὶ οὐ πάντας ὁμοῦ." τους διαιρῶν ὁ Λουχᾶς φησιν"
᾿Aporia. Pōs Matthaïos kai Mapxoz ton oichodespotēn phēoy, hos ton ampelōna ephyteuse, pollous apogōn Xa603t Louchas de chata hena? XviOc kai hōs en chephalaïǭ tous entas chath᾽ hena Hot: oi men per chata chairon stal tous prophētas exethento" hode leptomeresterōs hena hena apestaltha!:. Ex hōn hechaterōn deichnytai, plēthos men einai tous pem.- 002» tou- Hon men edeiran, hon de echephalaïiōsan, hon hoe apechteinan. Touto hos ouch tpiologias, alla diaphorou phraseōs estin. phthentas, chath᾽ hena de kai ou pantas homou." tous diairōn ho Louchas phēsin"
Question. How do Matthew and Mark say that the householder who planted the vineyard sent many [servants], but Luke one by one?
Solution. Because the former set out summarily the prophets sent at the appointed time, while the latter, in more detail, that they were sent one by one. From both it is shown that those sent were many, but one by one and not all together; dividing them, Luke says: “One they beat, another they wounded in the head, another they killed.” This is not a matter of contradiction, but of different expression.
Chapter 28
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᾿Απορία. Η͂ Τίνος χάριν, ὁ μὲν πρὸ ἐξ ἡμερῶν τοῦ Πάσχα, ὃ πρὸ δύο, τὴν ἱστορίαν τοῦ μύρου λέγουσιν καίτοι ἑχάτερος ἐν Βηθανίᾳ e ταύτην γενέσθαι ἐχθέμενος " ΠΣ τῇ γυναιχί ὁ 6: τὸν Ἰούδαν μόνον xaízot ἀμφότεροι καὶ ὁ μὲν πάντας εἶπε τοὺς υαθητὰς τῆς οἰχίας Σίμωνος μνημονεύσαντες Ξ Λύσις. χνυτα!, διάφορα πρόσωπα ἐν διαφό- 'H μὲν γὰρ παρὰ τῷ Λουχᾷ ἀρχαιοτέρα τῶν ἄλλων ἱστόρηροις χαιροῖς τῷ μύρῳ τὸν Κύριον ἀλεῖψαι. ται, οὐκ ἐν Βηθανίᾳ, ἄλλ᾽ ἐν Γαλιλαίᾳ τοῦτο πράξασα, παρὰ Σίμωνί τιν; Φαρισαΐῳ " οὐ μέντοι γΞ τρῷ : χαθάπερ Ματθαίῳ δοχεῖ xoi Μάρχῳ, πρὸ ἕξ e' ἡμερῶν τοῦ Πάσχα, τοῦτο ὑπὸ τῆς γυναιχὸς πεπρᾶχθαι: Ὡσαύτως δὲ καὶ παρὰ τῷ Ἰωάννῃ. ἑτέρα παρὰ ταύτας" Λαζάρου γὰρ ἣν ἀδελφή. "Ὅθεν συνἔθδαιυνε, ποτὲ μὲν ἅπαντας τοὺς μαθητὰς ἐπιτιμῆσαι, ποτὲ δὲ τὸν Ἰούδαν" οὐχ ἑνὸ: προσώπου, ἄλλὰ διαφόρων ὄντων τῶν ἐπιτιμηθέντων.
᾿Aporia. Ē Tinos charin, ho men pro ex hēmerōn tou Pascha, ho pro dyo, tēn historian tou myrou legousin kaitoi hechateros en Bēthanią e tautēn genesthai echthemenos " PS tę̄ gynaichi ho 6: ton Ioudan monon xaizot amphoteroi kai ho men pantas eipe tous yathētas tēs oichias Simōnos mnēmoneusantes X Lysis. chnyta!, diaphora prosōpa en diapho- 'H men gar para tǭ Louchą archaiotera tōn allōn historērois chairois tǭ myrǭ ton Kyrion aleipsai. tai, ouk en Bēthanią, all᾽ en Galilaią touto praxasa, para Simōni tin? Pharisaïǭ " ou mentoi nX trǭ : chathaper Matthaiǭ dochei xoi Marchǭ, pro hex e' hēmerōn tou Pascha, touto hypo tēs gynaichos peprachthai: Hōsautōs de kai para tǭ Iōannę̄. hetera para tautas" Lazarou gar hēn adelphē. "Hothen synethdaiyne, pote men hapantas tous mathētas epitimēsai, pote de ton Ioudan" ouch heno: prosōpou, alla diaphorōn ontōn tōn epitimēthentōn.
Question. For what reason does one say six days before the Passover, and another two, for the story of the ointment, though each sets out that it took place in Bethany …; and one said that all the disciples [were indignant] at the woman, and another Judas only, though both mention the house of Simon?
Solution. … different persons anointed the Lord with ointment at different times. For the woman in Luke is recorded as earlier than the others, doing this not in Bethany but in Galilee, at the house of a certain Simon, a Pharisee; not, however, [at the house of Simon the leper], where, as Matthew and Mark relate, this was done by the woman … days before the Passover. Likewise the woman in John is another besides these; for she was the sister of Lazarus. Hence it came about that at one time all the disciples rebuked her, and at another Judas; since those who were rebuked were not one person but different ones.
Chapter 29
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Ἀπορία Πῶς Max0atoz μὲν v ἐν Βηθανίᾳ δεῖπνον, συμφωνῆσαι προδοσίας ἀργύριον, τὸν Ἰούδαν ἐχτίθενται " Λουχᾶς CE ἡνίχα ᾿αλῶν τὰ 1 Ξίπνου μνημονεύων, ἐν f συνείληπται; δοχοῦσιν ἀσύμφωνος, νυχτὸς ταρὰ τῶν Ἰουδαίων ὁ Κύριος Λύσις.; ἱστό- Οὐδὲν ἀσυμφώνως τοῖς παρὰ pnss, Πνεύματι ἁγίῳ χινούμε μοὶ & τὰ ἀλλήλων ἐλλ τῶν τοῦ ὄρους τῶν ἐλαιῶν ὁ Κύριος NS μετὰ τοὺς περὶ συντελείας λόγους, εἰς Βηθανίαν ἦλθεν, ὅθεν Ἰούδας μετὰ τὴν προσφορὰν τοῦ μύρου ἐρεθισθεὶς τῷ τῆς φιλαργυρίας νοσήματι, ὅτι δὴ τὴν τούτου οὐχ ὑπεδέξοτο τιμὴν, ἀπελθὼν εὐθέως τὸν Küptov ἐπίπρασχε, 6d δύο ἡ μερῶν τοῦ Πάσχα. Ἰωάννης δὲ παραλιπὼν τε e συντελείας λόγους “καὶ τὴν τῶν ἀρχιερέων ἀναιρέσει τοῦ Kop! οὐ ϑουλὴν,καὶ τὸ ἑστορηθὲν τοὺ ἐπὶ τῇ ὁ ἐν Βηθανίᾳ μύρον, xaY τὸ σύμφωνον τῆς δοσίας, τὰ ἐν τῇ νυχτὶ λεχθέντα ἐξέθετο, ἐν f| παρεδόθη.
Aporia Pōs Max0atoz men v en Bēthanią deipnon, symphōnēsai prodosias argyrion, ton Ioudan echtithentai " Louchas CE hēnicha ᾿alōn ta 1 Xipnou mnēmoneuōn, en f syneilēptai? dochousin asymphōnos, nychtos tara tōn Ioudaiōn ho Kyrios Lysis.? histo- Ouden asymphōnōs tois para pnss, Pneumati hagiǭ chinoume moi & ta allēlōn ell tōn tou orous tōn elaiōn ho Kyrios NS meta tous peri synteleias logous, eis Bēthanian ēlthen, hothen Ioudas meta tēn prosphoran tou myrou erethistheis tǭ tēs philargyrias nosēmati, hoti dē tēn toutou ouch hypedexoto timēn, apelthōn eutheōs ton Kuptov epiprasche, 6d dyo hē merōn tou Pascha. Iōannēs de paralipōn te e synteleias logous “kai tēn tōn archiereōn anairesei tou Kop! ou ϑoulēn,kai to hestorēthen tou epi tę̄ ho en Bēthanią myron, xaY to symphōnon tēs dosias, ta en tę̄ nychti lechthenta exetheto, en f| paredothē.
Question. How do Matthew [and Mark] set out that after the supper in Bethany Judas agreed on the money for the betrayal, while Luke …, mentioning the supper in [the night] in which the Lord was arrested by the Jews? They seem to disagree.
Solution. [The evangelists, moved by the Holy Spirit, recorded] nothing in disagreement, … each other’s omissions. After the discourses on the consummation on the Mount of Olives, the Lord came to Bethany, from where Judas, after the offering of the ointment, provoked by the disease of love of money because he had not received its price, went away at once and sold the Lord, two days before the Passover. John, leaving out the discourses on the consummation, the high priests’ counsel to kill the Lord, the ointment recorded in Bethany, and the agreement for the betrayal, set out what was said in the night in which he was betrayed.
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᾿Απορία. τε γαὶ πραχθέντα Πῶς Ματθαῖ ος ν Ἰούδαν τὴν προδοσίαν ἐξέθ "ης αὐτὸν ὁμολογῆσαι εἴτουν εἰπόντα" Μή τι ἐγώ εἰμί, 'Pa66; Ἰωάννης 05, ὅτι ὁ Χριστὸς τὸ ψωμίον αὐτῷ ϑέδωχεν, ὡς τῇ προδοσίᾳ σημεῖον; Αὐσις. Ὅτι πολυτρόπως ποιχίλας τὴν αὐτοῦ διδασχαλίαν ὁ Κύριος, καὶ τὸν Ἰούδαν, οὐχ ἅπαξ, οὐδὲ δὶς, ἀλλὰ xa πολλάχις, ποτὲ μὲν συνεσχιασμένως ποτε ἐλέγχων, ὃὲ φανερωτέρως, ἀνέκοπτε τῆς ἐγχειρήσεως. Τὰ £v οὖν πρῶτα τῆς ἐν τῷ δείπνῳ τούτου χάριν διαλέξεως Ματθαῖος ἐξέθετο τὰ 05 τελευταῖα ᾿Ιωάννης, ἀρξάμενος ἀπὸ τοῦ νιπτῆρος, καὶ παραλιπὼν τὰ ἐν τῷ Ματθαίῳ εἰρημένα. Ψωμίον, εἰς τὸν Ἐπειδὴ γέγραπτα!, μετὰ τὸ Ἰούδαν εἰσελθεῖν τὸν Σατανᾶν, μὴ ξενισθῶμεν. Οὐ γὰρ τὸ Ψωμίον αὐτῷ τούτου παρ-. αίτιον " ἤδη γὰρ τῆς πρυδοσίας τ ἣν βεθληχὼς εἰς τὴν χαρδίαν αὐτοῦ τόλμημα ἀλλὰ τότε ὅλως εἰς αὐτὸν ἐχώρησε, τὸ ἀμετανόητον αὐτοῦ θεασάμενος. Hob γὰρ τούτου ἠρέμα τούτῳ Τὸ ψωἢ ἐμπροσέθαλλε. píov τοίνυν σιδηρίου ἰατριχοῦ τάξιν ἐπ’ πλάστρου ἐπιτιθεμένης, καὶ ἐχχαλυπτούσης τὰ γεκρυμμένα τραύματα. ᾿ἈΑσπορία. Τίνος χάριν Max0ao; μὲν ἐν τῇ πρώτῃ τῶν ᾿Αζύpov, τὸ δεῖπνον γεγονὸς ἐχτίθεται " οἱ δὲ ἄλλοι τὴν ἡμέραν αὐτὸ τοῦ ᾿Ιουδαΐῖχοῦ Πάσχα ἐπιφημίζουσιν Ἰωάννης δὲ πρὸ τῆς ἑορτῆς τοῦ Πάσχα τοῦτο γενέσθαι μαρτύρεται, τοῦ Ψωμίου EEUU ὕσας, ὅπερ ὁ Κύ- CM ἐν τάχει" καὶ προσθεὶς ὅτι τιγὲς ἐδόκουν, ὅτι Δέγει αὐτῷ ὁ ᾿Ιησοῆς, ἔχομεν εἰς τὴν ἑορτὴν, ἣ τοῖς πτωχοῖς ἵνα ct νῶν, τοῦ ἁμνοῦ ἐσθιομένου ἐπ᾽ ἀζύ- E πεντεχαιδεχάτην ἡμέραν, οὐ Πάσχα, ἀλλ᾽ ἑορτὴν τοῦ Πάσχα, ἤγουν ἑορτὴν ᾿Αζύμων: χαθώς φησι Μωυσῆς, ὅτι, 'Er τῷ πρώτῳ μηνὶ, τῇ i ἡμέρᾳ τοῦ μηνὸς, ἀναμέσον cor ἑσπερινῶν,, Πασχα τῷ Κυρίῳ. Καὶ àv. τῇ πεντεχαιδεχάτῃ ἑορτὴ ᾿Αζύμων τῷ Κυρίῳ. τῇ ιδ' ὀψίας ἤδη οὔσης συνδειπνήσας τοῖς μαθηταῖς τὸ τυπιχὸν Πάσχα ὁ Κύριος, τότε καὶ ἐδωχε Πάσχα οὐδαμῶς δὲ ἐχωλύοντο ἐχ τοῦ νόμου τὰ πρὸς τροφὴν, ἣ πωλεῖν Tj ἀγοράζειν, ἣ ἐλεημοσύνὴν παρέχειν " διὰ τὸ εἰρῆσθαι Πρὸ οὖν ταύτης τὸ μυστιχὸν αὐτοῖς: παρ- Ἰούδα προ- A ὀφειλόντων αὐτοῦ τὸ πάθος σθέσαι γενομένων παρὰ ποῦ Σουτῆρος, χρεῖττον των) θεραὰ € ἐγένετο. ΟΝ Ὅθεν ὑπενΆο. φυχῆ, ταῦτα διαχονίαν σταλῆναι τὸν ᾿[οὐδα" μαθηταὶ εἰς τοιαύτην μετὰ τὴν τοῦ Ψωμίου υπ οδοχήν.
᾿Aporia. te gai prachthenta Pōs Matthai os n Ioudan tēn prodosian exeth "ēs auton homologēsai eitoun eiponta" Mē ti egō eimi, 'Pa66? Iōannēs 05, hoti ho Christos to psōmion autǭ ϑedōchen, hōs tę̄ prodosią sēmeion? Ausis. Hoti polytropōs poichilas tēn autou didaschalian ho Kyrios, kai ton Ioudan, ouch hapax, oude dis, alla xa pollachis, pote men syneschiasmenōs pote elenchōn, hoe phanerōterōs, anekopte tēs encheirēseōs. Ta £v oun prōta tēs en tǭ deipnǭ toutou charin dialexeōs Matthaios exetheto ta 05 teleutaia ᾿Iōannēs, arxamenos apo tou niptēros, kai paralipōn ta en tǭ Matthaiǭ eirēmena. Psōmion, eis ton Epeidē gegrapta!, meta to Ioudan eiselthein ton Satanan, mē xenisthōmen. Ou gar to Psōmion autǭ toutou par-. aition " ēdē gar tēs prydosias t hēn bethlēchōs eis tēn chardian autou tolmēma alla tote holōs eis auton echōrēse, to ametanoēton autou theasamenos. Hob gar toutou ērema toutǭ To psōē emprosethalle. piov toinyn sidēriou iatrichou taxin ep’ plastrou epitithemenēs, kai echchalyptousēs ta gekrymmena traumata. ᾿AAsporia. Tinos charin Max0ao? men en tę̄ prōtę̄ tōn ᾿Azypov, to deipnon gegonos echtithetai " hoi de alloi tēn hēmeran auto tou ᾿Ioudaïichou Pascha epiphēmizousin Iōannēs de pro tēs heortēs tou Pascha touto genesthai martyretai, tou Psōmiou EEUU hysas, hoper ho Ky- CM en tachei" kai prostheis hoti tiges edokoun, hoti Degei autǭ ho ᾿Iēsoēs, echomen eis tēn heortēn, hē tois ptōchois hina ct nōn, tou hamnou esthiomenou ep᾽ azy- E pentechaidechatēn hēmeran, ou Pascha, all᾽ heortēn tou Pascha, ēgoun heortēn ᾿Azymōn: chathōs phēsi Mōysēs, hoti, 'Er tǭ prōtǭ mēni, tę̄ i hēmerą tou mēnos, anameson cor hesperinōn,, Pascha tǭ Kyriǭ. Kai av. tę̄ pentechaidechatę̄ heortē ᾿Azymōn tǭ Kyriǭ. tę̄ id' opsias ēdē ousēs syndeipnēsas tois mathētais to typichon Pascha ho Kyrios, tote kai edōche Pascha oudamōs de echōlyonto ech tou nomou ta pros trophēn, hē pōlein Tj agorazein, hē eleēmosynēn parechein " dia to eirēsthai Pro oun tautēs to mystichon autois: par- Iouda pro- A opheilontōn autou to pathos sthesai genomenōn para pou Soutēros, chreitton tōn) theraa € egeneto. ON Hothen hypenAo. phychē, tauta diachonian stalēnai ton ᾿[ouda" mathētai eis toiautēn meta tēn tou Psōmiou yp odochēn.
Question. How did Matthew set out that Judas [was shown to be the betrayer] by confessing it, that is, by saying, “Is it I, Rabbi?”, but John that Christ gave him the morsel as a sign of the betrayal?
Solution. Because the Lord, varying his teaching in many ways, checked Judas from his undertaking not once or twice but many times, sometimes reproving him obscurely, sometimes more openly. Matthew, then, set out the first parts of the conversation at the supper on this subject, and John the last, beginning from the basin and leaving out what is said in Matthew. Since it is written that after the morsel Satan entered into Judas, let us not be surprised. For the morsel was not the cause of this for him; for he had already put the daring of the betrayal into his heart; but then he entered into him wholly, seeing his impenitence. For before this he had been pressing on him gently. The morsel, then, [held] the place of a physician’s probe …, a plaster being applied, and uncovering the hidden wounds.
Question. For what reason does Matthew set out the supper as taking place on the first day of Unleavened Bread, while the others give it the name of the day of the Jewish Passover, and John testifies that it took place before the feast of the Passover, … the morsel, which the Lord … quickly; and adding that some thought that Jesus said to him, “[Buy what] we need for the feast,” or that he should give something to the poor? …, the lamb being eaten with unleavened bread; … the fifteenth day, not the Passover but the feast of the Passover, that is, the feast of Unleavened Bread; as Moses says: “In the first month, on the fourteenth day of the month, between the evenings, is the Lord’s Passover; and on the fifteenth, the feast of Unleavened Bread to the Lord.” On the fourteenth, then, when it was already evening, the Lord, having eaten the typical Passover with the disciples, then also gave [them] the mystical Passover … And they were in no way prevented by the law from [buying or selling] things for food, or from giving alms, … because it was said … Hence the disciples supposed that Judas was sent on such an errand after receiving the morsel.
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Απορία. Πῶς ὁ Λουχᾶς τὰ πρὸ πολὺ τοῦ ὃς πρότερον, ἔν ὶ τνοῦ γινόμενα τα, δὲ καὶ ὕστερον ρον ὡς ày τῷ δείπνῳ γεγονότα ἐχτίθεται ὅσα τοστόλοις διελέχθη, πε τοῖς ἀπ Q πρωτείων c: ποῦ μὴ δεῖν πε λονειχεῖν" καὶ ὅσα Πέτρῳ προαγορξύων ἘΝ ἄρνησιν ὧν τὸ μὲν πρότεpov πρὸ πολλοῦ τοῦ δείπνου Ματθαῖος καὶ Μάρχος ἡμᾶς ἐδίδαξαν τὸ δεύτερον ὃὲ μετὰ τὸ δεῖπνον, ἤδη τοῦ Ἰησοῦ πρὸς τὸ ὄρος ὁδεύοντος : Λύσις. Ἐπειδὴ παρὰ πάσα: τὰς ἐντολὰς, περισπούδαστος τῷ Χριστῷ fj ταπεινοφροσύνη, ὡς xo διὰ τῶν ἔργων αὐτὴν ἐνδειξαμένῳ, πολλάχις περὶ αὐτῆς τοῖς μαθηταῖς διηλέχθη. Πρῶτον μὲν ἐν τοῖς μαχαρισμοῖς, ὅπαξ καὶ δίς " ἔπειτα δὲ xoi ἐν τῇ αἰτήσε: τῆς Ex δεξιῶν καὶ ἐξ εὐωνύμων αὐτοῦ χαθέδρας τῶν υἱῶν Ζ:0:δαίου. Καὶ ἐν τῷ δείπνῳ δὲ, τῆς τοῦ Ἰούδα προεἰχὸς is ττειν τὴν χεῖρα ἐν τῷ τρυδλίῳ τοὺς μαθητὰς εἷς φιλοπρωτείαν Λουχᾶς, Ἰωάννης δὲ τὴν m τοῦ Κυρίου διδασχαλίαν ἔθεντο, παραλιπό ντες εἰρημένα. Ὡσαύτως τὸ θερμὸν ἔτρου εἰδὼς, συνεχῶς αὐτῷ ἐμφανίζετα:" πρηαγορεύων τὴν ἄρνησιν, pos τῶν ἐλαιῶν πορευόμε- Ὁ δείπνῳ Λουχᾶς καὶ Ἰωάννης ὡς τῆς Πέτρου ἀρνήσεως ἐξέθετο" ρησαν.
Aporia. Pōs ho Louchas ta pro poly tou hos proteron, en i tnou ginomena ta, de kai hysteron ron hōs ay tǭ deipnǭ gegonota echtithetai hosa tostolois dielechthē, pe tois ap Q prōteiōn c: pou mē dein pe loneichein" kai hosa Petrǭ proagorxyōn EN arnēsin hōn to men protepov pro pollou tou deipnou Matthaios kai Marchos hēmas edidaxan to deuteron hoe meta to deipnon, ēdē tou Iēsou pros to oros hodeuontos : Lysis. Epeidē para pasa: tas entolas, perispoudastos tǭ Christǭ fj tapeinophrosynē, hōs xo dia tōn ergōn autēn endeixamenǭ, pollachis peri autēs tois mathētais diēlechthē. Prōton men en tois macharismois, hopax kai dis " epeita de xoi en tę̄ aitēse: tēs Ex dexiōn kai ex euōnymōn autou chathedras tōn huiōn Z:0:daiou. Kai en tǭ deipnǭ de, tēs tou Iouda proeichos is ttein tēn cheira en tǭ trydliǭ tous mathētas heis philoprōteian Louchas, Iōannēs de tēn m tou Kyriou didaschalian ethento, paralipo ntes eirēmena. Hōsautōs to thermon etrou eidōs, synechōs autǭ emphanizeta:" prēagoreuōn tēn arnēsin, pos tōn elaiōn poreuome- Ho deipnǭ Louchas kai Iōannēs hōs tēs Petrou arnēseōs exetheto" rēsan.
Question. How does Luke set out as having happened at the supper things that took place long before and others that took place later: what he said to the apostles about not quarrelling over the first places, and what he said to Peter in foretelling the denial? Of these Matthew and Mark taught us that the first was long before the supper and the second after the supper, when Jesus was already on his way to the mountain.
Solution. Since, beyond all the commandments, humility was very dear to Christ, as he also showed it through his works, he spoke about it to the disciples many times: first in the beatitudes, once and twice; then also at the request of the sons of Zebedee for the seats at his right and left. And at the supper too, after the foretelling of Judas’s [betrayal], it is likely that the disciples, [dipping] their hands in the dish, [fell] into love of first place; Luke and John set out the Lord’s teaching [on that occasion], leaving out what had been said [before]. Likewise, knowing Peter’s fervour, he continually showed him [his weakness], foretelling the denial [both at the] supper, as Luke and John set out, and while going to the Mount of Olives, as [Matthew and Mark] recorded the denial of Peter.
Chapter 32
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Ἀπορία. Τίνος χάριν τὸ) σημανῇ παραλαθεῖν τοὺς μαθητὰς, καὶ προσεύξασῦα!:, ἐχεῖ τε παραδοθῆνα! " Λουχᾶς δὲ εἰς τὸ ὅρος τῶν ᾿Ελα:ῶν: Ἰωάννης εἰς χῇπόν τινα πέραν τοῦ χειμάῤῥου τῶν Κέδρων; Λύσις. Διο ἕξεσι, voiatg ἑκάτερος ἐξέθετο, Μετὰ γὰρ τὸ δεῖπνον, χαθὼ; Ματθαίῳ καὶ Μάρχῳ δοχεῖ, ὑμἥσαντες ἐξῆ1θον προπόδιον 20202 μὲν ταῖς συμφώνως δὲ ταῖς Evεὶς τὸ ὄρος τῶν ᾿Εἰαιῶν οὗ πρὸς τὸ Γεθσημανῇ χεῖται πέραν τοῦ χειμάῤῥου τῶν Κέδρων, ἔνθα ἣν χῆπος, χατὰ τὸ ὑπὸ Ἰωάννου λεχθέν" ὅθεν διαστὰς ὡσεὶ λίθου βολὴν, καὶ πρὸς αὐτῇ τῇ χοουφῇ τοῦ ὄρους γενόμενος, καὶ προσευξάμενος πάλιν, πρὸς τοὺς μαθητὰς ἦλθεν ἐν Γεθσημανῆ ὕπνῳ βεθαρημένους, ἔνθα καὶ συνελήφθη.
Aporia. Tinos charin to) sēmanę̄ paralathein tous mathētas, kai proseuxasya!:, echei te paradothēna! " Louchas de eis to horos tōn ᾿Ela:ōn: Iōannēs eis chę̄pon tina peran tou cheimarrhou tōn Kedrōn? Lysis. Dio hexesi, voiatg hekateros exetheto, Meta gar to deipnon, chathō? Matthaiǭ kai Marchǭ dochei, hymēsantes exē1thon propodion 20202 men tais symphōnōs de tais Eveis to oros tōn ᾿Eiaiōn hou pros to Gethsēmanę̄ cheitai peran tou cheimarrhou tōn Kedrōn, entha hēn chēpos, chata to hypo Iōannou lechthen" hothen diastas hōsei lithou bolēn, kai pros autę̄ tę̄ choouphę̄ tou orous genomenos, kai proseuxamenos palin, pros tous mathētas ēlthen en Gethsēmanē hypnǭ betharēmenous, entha kai synelēphthē.
Question. For what reason do [Matthew and Mark say that the Lord went to] Gethsemane to take the disciples with him and pray, and that he was betrayed there; Luke to the Mount of Olives; and John to a certain garden across the brook Kidron?
Solution. Each set it out in different expressions, but in agreement with the facts. For after the supper, as Matthew and Mark relate, having sung a hymn they went out to the Mount of Olives, at whose foot lies Gethsemane, across the brook Kidron, where there was a garden, according to what is said by John. From there, withdrawing about a stone’s throw, and coming to the very summit of the mountain and praying again, he came to the disciples in Gethsemane, who were weighed down with sleep, where he was also arrested.
Chapter 33
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Ἀπορία. Πῶς Ματθαῖος καὶ Mápxos τρὶς αὐτὸν ἐξηγοῦνται περὶ τοῦ πάθους προσεύξασθαι" Λουχᾶς δὲ ἅπαξ" ᾿Ιωάννης δὲ οὐδὲ τοῦτο cuv: ταξεν; ΡΞ Δύσις Βραχυλογίας ἤμελε σρόδρα τῷ Πνεύματι, τῆς ἐμῶν ὀλιγωρίας € εχα. “ὕθεν ὁ μὲν πλχτυτέρως τὰ e ἐξέθετο" περὶ τῆς εὖχ ὁ δὲ ὡς ἐν παραδρομῇ, διὰ τὸ εἰς ἕτερ € γέσθαι " ὁ GE οὐδ᾽ ὅλως, διὰ τὸ ὑπὸ τῶν λοιπῶν συγγεγράφθα!" ἵνα μὴ ταυτο) ογῶσιν. Πῶς Ἰωάννης μόνος τοῦ τῆς προδοσίας οὐχ ἐμνήσθη φιλήματος; πῶς δὲ τῶν ἄλλων εἰρηχότων ὡς ἅμα τὸ φιλῆσαι τὸν Ἰούδαν, τὸν Κύριον, οἱ ᾿Ιουδαῖοι συνέλαθον: Ἰωάννης δὲ οὐ τοῦτο " ἐρωτῆσαι δὲ αὖποὺς, Τίνα ζητεῖτε; καὶ ὑπτίους ῥίψαι, καὶ τὰ ἑξῇ συνεργάψατο; Λύσις. λθε μὲν ἐπὶ τὸν Κύριον μετὰ πλήθους ῥόπαλα xa μακαίρας ἐπιφερομένου ὁ Ἰούδας, χαθὼς πάντες συμφώνως ἐξέθεντο. ᾿Εντεῦθεν λοιπὸν διαφόρων χθέντων, μερίζονται τὴν ἐπὶ τούτων διήγησιν οἱ εὐαγγελισταί, Ὁ γὰρ Χριστὸς δεῖξαι βουλόμενος ὡς ἐχὼν συλλαμθάνεται, ἀορασίαν, ἤγουν ἀποπληξίαν αὐτοῖς ἐπέθαλεν καὶ ῥίψας ὑπτίους, καὶ εἰπὼν ὅτ’, ᾿Εγώ εἶμι ὃν ζητεῖτε, θορυδουμένων αὐτῶν, ἔτι xax τοῦ Ἰούδου, τῷ φιλήματι τοῦτον χαταμηνύσαντος, παρ' αὐτῶν συλλαμιθάνεται.
Aporia. Pōs Matthaios kai Mapxos tris auton exēgountai peri tou pathous proseuxasthai" Louchas de hapax" ᾿Iōannēs de oude touto cuv: taxen? RX Dysis Brachylogias ēmele srodra tǭ Pneumati, tēs emōn oligōrias € echa. “hythen ho men plchtyterōs ta e exetheto" peri tēs euch ho de hōs en paradromę̄, dia to eis heter € gesthai " ho GE oud᾽ holōs, dia to hypo tōn loipōn syngegraphtha!" hina mē tauto) ogōsin. Pōs Iōannēs monos tou tēs prodosias ouch emnēsthē philēmatos? pōs de tōn allōn eirēchotōn hōs hama to philēsai ton Ioudan, ton Kyrion, hoi ᾿Ioudaioi synelathon: Iōannēs de ou touto " erōtēsai de aupous, Tina zēteite? kai hyptious rhipsai, kai ta hexę̄ synergapsato? Lysis. lthe men epi ton Kyrion meta plēthous rhopala xa makairas epipheromenou ho Ioudas, chathōs pantes symphōnōs exethento. ᾿Enteuthen loipon diaphorōn chthentōn, merizontai tēn epi toutōn diēgēsin hoi euangelistai, Ho gar Christos deixai boulomenos hōs echōn syllamthanetai, aorasian, ēgoun apoplēxian autois epethalen kai rhipsas hyptious, kai eipōn hot’, ᾿Egō eimi hon zēteite, thorydoumenōn autōn, eti xax tou Ioudou, tǭ philēmati touton chatamēnysantos, par' autōn syllamithanetai.
Question. How do Matthew and Mark relate that he prayed three times about the passion, Luke once, and John did not record even this?
Solution. Brevity was a great concern of the Spirit, because of our negligence. Hence one set out what concerns the prayer more fully; another as in passing, because he was hastening to other matters; and another not at all, because it had been written by the others, so that they might not repeat the same things.
[Question.] How is it that John alone did not mention the kiss of the betrayal? And how, while the others said that as soon as Judas kissed the Lord the Jews seized him, John did not say this, but recorded that he asked them, “Whom do you seek?”, and threw them backward, and what follows?
Solution. Judas came to the Lord with a crowd carrying clubs and swords, as all set out in agreement. From there on, since different things were done, the evangelists divide the narrative of them. For Christ, wishing to show that he was arrested willingly, cast blindness, that is, stupor, upon them; and having thrown them backward and said, “I am he whom you seek,” while they were still in confusion, and Judas too pointing him out by the kiss, he was seized by them.
Chapter 34
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᾿Απορία. Πῶς Ἰωάννης τὸν Πέτρον φησὶν, τὸ οὗς τοῦ οἱχέτου τοῦ ἀρχιερέως ἀφελέσθαι" οἱ δὲ τῶν περὶ Χριστὸν εἰρήχασιν; Λύσις. Ἰωάννης μὲν ἅτε θαῤῥῶν τῇ τοῦ Πέτρου ἀγάπῃ, ὡς 25 ἀγαναχτῆσαντος τῇ τῆς ἀληθείας ἐπαγγελίᾳ, τὴν ἀχρίθειαν ἐξέθετο. Τῷ ὄντι γὰρ τῆς τοῦ Πέτρου θερμότητος ἣν τὸ πραχθέν. Εἰχὸς δὲ τοὺς λοιποὺς, λοιποὶ ἁπλῶς ἕνα αἰδοῖ τοῦ Πέτρου ἁπλουστέρως τὸ γεγονὸς διηγήσασθα:.
᾿Aporia. Pōs Iōannēs ton Petron phēsin, to hous tou hoichetou tou archiereōs aphelesthai" hoi de tōn peri Christon eirēchasin? Lysis. Iōannēs men hate tharrhōn tę̄ tou Petrou agapę̄, hōs 25 aganachtēsantos tę̄ tēs alētheias epangelią, tēn achritheian exetheto. Tǭ onti gar tēs tou Petrou thermotētos hēn to prachthen. Eichos de tous loipous, loipoi haplōs hena aidoi tou Petrou haplousterōs to gegonos diēgēsastha:.
Question. How is it that John says that Peter cut off the ear of the high priest’s servant, while the others said “one of those with Christ”?
Solution. John, confident of Peter’s love, as of one who had been moved to indignation by his profession of the truth, set out the exact fact; for in reality what was done belonged to Peter’s fervour. But it is likely that the rest, out of respect for Peter, told what happened more simply.
Chapter 35
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᾿Απορία. Τίνα λόγον εἶχεν ἐπιτιμᾶσθα: παρὰ τοῦ Κυρίου τὸν τῇ μακαίρᾳ χρησάμενον" αὑτοῦ τοῦ Χριστοῦ, χαθὼς ἱστορεῖ Λουχᾶς, ἀγοράσαι μακαίρας προστάξαντος, ἀχούσαντος τότε πυνθανομένων εἰ δέοι ταύπαῖς χρήσασθαι; Λύσις. Μακαίρας ἀγοράσαι ὁ Κύριος τοῖς μαθηταῖς προσἔταξεν, οὐχ ὥστε ἄμυναν χρήσασθαι, ἀλλὰ τὸ πάθος διὰ τούτων πιστούμενος, ἅμα δὲ καὶ προφητείαν πληρῶν, ὅτι, Μετὰ ἀνόμων σθη. Τὸ γὰρ ἐν νυχτὶ βαλάντιά τε καὶ μακαίρας μεταχειρίζεσθαι, ληστριχὸν ἂν εἴη σχῆμα. Οὐ μένταύταις εἰς τοι γέγραπται πυθομένοις τοῖς μαθηταῖς ἐπιτρέψας ὁ Κύριος, ὥστε ταῖς μακαίραις χρήσασθα!. “Δμα γὰρ τὸ ἐρωτῆσαι, εὐθὺς ὁ Πέτρος τοῦ δούλου τὸ ὠτίον οἱ ἐξέτεμεν, μὴ ἀναμείνας τὴν ἀνταπόχρισιν. Εἰ δὲ ἱατθαῖος μέν φησιν εἰρηχέναι τὸν Κύριον " ᾿Απόστρεῖρον τὴ» μάχαι; ἀν z3 ἕτερος ὃὲ ὅτι ᾿Εάσατε ἕως τούτου ἀμφότερα τὸ αὐτὸ δηλοῦσιν, ὡς οὐχ ἀποδεξα μένου τοῦ Ἀυρίου τὸ γεγονός.
᾿Aporia. Tina logon eichen epitimastha: para tou Kyriou ton tę̄ makairą chrēsamenon" hautou tou Christou, chathōs historei Louchas, agorasai makairas prostaxantos, achousantos tote pynthanomenōn ei deoi taupais chrēsasthai? Lysis. Makairas agorasai ho Kyrios tois mathētais prosetaxen, ouch hōste amynan chrēsasthai, alla to pathos dia toutōn pistoumenos, hama de kai prophēteian plērōn, hoti, Meta anomōn sthē. To gar en nychti balantia te kai makairas metacheirizesthai, lēstrichon an eiē schēma. Ou mentautais eis toi gegraptai pythomenois tois mathētais epitrepsas ho Kyrios, hōste tais makairais chrēsastha!. “Dma gar to erōtēsai, euthys ho Petros tou doulou to ōtion hoi exetemen, mē anameinas tēn antapochrisin. Ei de hiatthaios men phēsin eirēchenai ton Kyrion " ᾿Apostreiron tē» machai? an z3 heteros hoe hoti ᾿Easate heōs toutou amphotera to auto dēlousin, hōs ouch apodexa menou tou Auriou to gegonos.
Question. What reason did the Lord have to rebuke the one who used the sword, when Christ himself, as Luke records, commanded them to buy swords, and heard them then asking whether they should use them?
Solution. The Lord commanded the disciples to buy swords, not to use them for defence, but confirming the passion through them, and at the same time fulfilling the prophecy, “He was numbered with the lawless.” For to carry purses and swords at night would be the guise of robbers. Yet it is not written that the Lord, when the disciples asked, permitted them to use the swords. For as soon as they asked, Peter at once cut off the servant’s ear, without waiting for the answer. And if Matthew says that the Lord said, “Put your sword back into its place,” and another, “Permit even this,” both indicate the same thing: that the Lord did not approve what was done.
Chapter 36
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᾿Απορία. Πῶς Ἰωάννης εἰς τὴν αὐλὴν τοῦ "Avya, Ματθαῖος Gi εἰς τὴν αὐλὴν τοῦ Καϊάφα παραλαθεῖν τὸν Ἰησοῦν Ug συλλαθόντας ἔγραψαν; Λύσις. Πενθεροὶ εἰχὸς ἀμ- "τος τοῦ "Αννα τοῦ Κα φοτέρους μίαν y ἔχειν οἴχησιν. Ἐπειδὴ ας; ἀναχρίνας ὁ οἰχίαν πολλὰς ἔχειν συμθαίνε: διαίτ ἴΛλννας τὸν Κύριον, πρὸς Καϊάφαν ἱστόρηται τοῦτον δεδεμένον ἀποστεῖλαι, ἐν διαίτῃ τυγχάνοντα. U μὲν ὁ Μάρχος f δύο παιδίσχας ἐπιθέ- Πέτρῳ Ματθαῖος 8 δὲ μίαν μὲν, ἀλλ᾽ αὐτὴν Gig: εἶτα πάλιν ἑχάτερος hb ἄνδρα ἕνα χαξὰ τὸν χαιgh» τῆς ἀρνήσεως, λέγουσι" Λουχᾶς δὲ οὐχ οὕτω-, ἀλλὰ παιδίσκην μὲν μίαν, ἀῤῥένων δὲ δύο πρόσωπα τίθησιν;; Λύσις. Ἐν μὲν τ fj ἔσω γυναΐῖχα elvat τὸν Πέ ρὸν ἔθεντο" ἢ αὖλ τὴν ἄρνησιν ἐρεθίσασαν, ὁμοφώνως ἅπαντες σθαι ὁ Ἰωάννης ἱστόρησεν, εἰρηχώς " Εἶπον αὐτῷ, σὺν αὐτῷ ἑστῶτες ἐπὶ τῆς ἀνθραχίας καὶ θερμα!:- Μὴ καὶ σὺ ἐκ τῶν μαθητῶν αὐτοῦ εἶ; τὴν παιδίσχην τὴν δευτέραν, " τῷ Μάρχῳ εἰρημένην, καὶ τὰ δύο πρόσωπα τῶν ἀνδρῶν τῶν τῷ Λουχᾷ ἱστορηθέντων.
᾿Aporia. Pōs Iōannēs eis tēn aulēn tou "Avya, Matthaios Gi eis tēn aulēn tou Kaïapha paralathein ton Iēsoun Ug syllathontas egrapsan? Lysis. Pentheroi eichos am- "tos tou "Anna tou Ka photerous mian y echein oichēsin. Epeidē as? anachrinas ho oichian pollas echein symthaine: diait iLlnnas ton Kyrion, pros Kaïaphan historētai touton dedemenon aposteilai, en diaitę̄ tynchanonta. U men ho Marchos f dyo paidischas epithe- Petrǭ Matthaios 8 de mian men, all᾽ autēn Gig: eita palin hechateros hb andra hena chaxa ton chaigh» tēs arnēseōs, legousi" Louchas de ouch houtō-, alla paidiskēn men mian, arrhenōn de dyo prosōpa tithēsin?? Lysis. En men t fj esō gynaïicha elvat ton Pe ron ethento" ē aul tēn arnēsin erethisasan, homophōnōs hapantes sthai ho Iōannēs historēsen, eirēchōs " Eipon autǭ, syn autǭ hestōtes epi tēs anthrachias kai therma!:- Mē kai sy ek tōn mathētōn autou ei? tēn paidischēn tēn deuteran, " tǭ Marchǭ eirēmenēn, kai ta dyo prosōpa tōn andrōn tōn tǭ Louchą historēthentōn.
Question. How did John write that those who had arrested Jesus took him into the court of Annas, but Matthew into the court of Caiaphas?
Solution. It is likely that both, being father-in-law and son-in-law, had one dwelling. Since a house often has many apartments, Annas, having examined the Lord, is recorded to have sent him bound to Caiaphas, who was in [another] apartment.
[Question.] … Mark sets two servant girls against Peter, Matthew one, but the same one twice; then each speaks of one man at the time of the denial; but Luke not so, but sets one servant girl and two male persons?
Solution. All set down with one voice that the woman inside the court provoked the denial; … John recorded, saying, “They said to him, as they stood with him at the charcoal fire warming themselves, ‘Are you not also one of his disciples?’” … the second servant girl mentioned by Mark, and the two male persons recorded by Luke.
Chapter 37
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᾿Απορία. Διατί τῶν ἄλλων ἱστορησάντων προειπεῖν τῷ Πέπρῳ τὸν Κύριον, ἀρνήσεσθα: αὐτὸν πρὶν φωνῆσαι τὸν ἀλέχτορα, Μάρχος φησὶ, πρὶν φωνῆσαι δὶς αὐτὸν ἁπαρνεῖσθαι; Λύσις. Πᾶσι δῆλον ὅτι οὐχ ἅπαξ, ἀλλὰ καὶ δὶς ὁ ἀλέχτωρ ἐπὶ τὸ αὐτὸ φωνεῖν εἴωθεν. Ὃ i μὲν οὖν ἁπλουστέρως ἐξέθετο. Μάρχος μὲν γὰρ s' Πρὶν ἀλέκτορα φωνῆσαι δίς " οἱ δὲ ὄλλοι ρως, ὁ δὲ ἀκριθεστέ εἶ ἀδιορίστως Hpiv ἀιϊέκτορα φωνῆσαι. Ei τοίνυν τῶν ἄλλων εἰρηχότων ἦν. Εἰ δὲ τοῦ Μάρχου τὸ δὲς εἰρηκότος, οἱ ἄλλοι χωρὶς ἀριθμοῦ γράφουσιν, οὐδεμία ἐν τούτοις ἀντιλογία. "Ἔξεστι γὰρ νοεῖν τὸ πρὶν φωνῆσαι πολλάχις. Φωνῶν γὰρ ἅπαξ, καὶ πολλάχις ἂν εἰρηχότων οἱ εἰχότως. Εἰρηχότων ' εἰχότως ἣν " seu εἰρηχότων πρῶτον, 7| ἅπαξ, Μάρχος δὶς ἔγραψεν, ἀντιλογία εἰχότως ὧν. Si φωνεῖ. βνησιν τῆς προῤῥήστως τοῦ Ἰκυρίου ἣγε ἢ δὲ δευτέρα φωνὴ τοῦ ài τὸν Πέτρον. ᾿Ασορία. Τίνος χάριν ὁ Ἰωάννης » τῷ Πιλάτῳ τὸν φυλάξασθαι, ἵνα μὴ μιαγθῶσιν εἰσιόντες eic πραιτώριον, ἀ.1.1 Tra φάγωσι τὸ Πάσχα" χοΐτο! εἶναι τοῦ "I τοὺς ἸΙουδαίου:, ἢ Ἰησοῦν παρέδωχαν, τῶν ἄλλων, ἡμέραν ουδαϊχοῦ Πάσχα τὴν προτέραν γραψάυ"- Τῆς μὲ i των, ἐν f| μετὰ τῶν μαθητῶν δειπνήσας ὁ Κύριος τῇ νυχτὶ ὑπὸ τῶν Ἰουδαίων εἰς τὸ πάθος παρείληπτ Καὶ εἰς ἀπόδειξιν τούτου ὁ αὐτὸς Ἰωάννης ἐν ἄλλῳ χωρίῳ φησίν" Οἱ οὖν Ἰουδαῖοι, ἐπεὶ παρασχευὴ ἦν, ἵνα μὴ μείνῃ ἐπὶ τοῦ σταυροῦ τὰ σώματα iv τῷ Σαδδάτῳ: ἣν γὰρ peyáAq ἡ ἡμέρα ἐκείγου τοῦ Xa66dcov, καὶ τὰ ἑξῆς. Λύσις. Πάσχα. μὲν χυρίως εἴρηται στι γνῶναι τοὺς Γραφῇ, χαθὼς τῷ λευτερονομίῳ ἐ EOS ας, ἤσθιον: ἑορτὴ ὃὲ τοῦ Πάσχα ἢ μετ καὶ ἑορτὴ τ᾽ αὐτὴν, ὡσαύτως ἡ ᾿Αζύμων. Ἢ δὲ μετ᾽ ἐχείνην πάλιν ἐπίσημος" ὡς ἐν αὐτῇ τοῦ δράγματος προσφερομένου, ἥτις ἣν τὸ Xáó6azow, περὶ οὗ φησιν ὁ Ἰωάννης, ϑεγάλην εἶναι ἡμέραν ἐχείνου τοῦ Xa66árou πρῶτον μὲ διὰ τὸ χαθ᾽ ἑαυτὸ τιμᾶπθαι τὸ Eá66avov: ν, δεύτερον E, καὶ διὰ τὸ δευτέραν εἶναι ἡμέραν τῆς ἑορτῆς" ρίτον δὲ, διὰ τὸ καὶ τὸ δράγμα τὸ νέον ἐν αὐτῷ mpósφέρεσθαι, καὶ τριπλὰς ἐν αὐτῇ προσάγεσθαι 0uσίας. Πλὴν ὅτι χαθολιχῶς καὶ ἑπτὰ ἡμέραι" τῆς eue Πάσχα προσηγορεύοντο, χαθὼς ἐν ταῖς Πράξεσιν ἰστόρηται, Ο᾽,, Μετὰ «à Πάσχα, ἤγουν τὰς ἡμέρας τῶν ᾿Αξύμων, τὸν Πέτρον Ἡρώδης ἀνελεῖν ἐθούλετο.
᾿Aporia. Diati tōn allōn historēsantōn proeipein tǭ Peprǭ ton Kyrion, arnēsestha: auton prin phōnēsai ton alechtora, Marchos phēsi, prin phōnēsai dis auton haparneisthai? Lysis. Pasi dēlon hoti ouch hapax, alla kai dis ho alechtōr epi to auto phōnein eiōthen. Ho i men oun haplousterōs exetheto. Marchos men gar s' Prin alektora phōnēsai dis " hoi de olloi rōs, ho de akritheste ei adioristōs Hpiv aiïektora phōnēsai. Ei toinyn tōn allōn eirēchotōn ēn. Ei de tou Marchou to des eirēkotos, hoi alloi chōris arithmou graphousin, oudemia en toutois antilogia. "Exesti gar noein to prin phōnēsai pollachis. Phōnōn gar hapax, kai pollachis an eirēchotōn hoi eichotōs. Eirēchotōn ' eichotōs hēn " seu eirēchotōn prōton, 7| hapax, Marchos dis egrapsen, antilogia eichotōs hōn. Si phōnei. bnēsin tēs prorrhēstōs tou Ikyriou hēge ē de deutera phōnē tou ai ton Petron. ᾿Asoria. Tinos charin ho Iōannēs » tǭ Pilatǭ ton phylaxasthai, hina mē miagthōsin eisiontes eic praitōrion, a.1.1 Tra phagōsi to Pascha" choïto! einai tou "I tous IIoudaiou:, ē Iēsoun paredōchan, tōn allōn, hēmeran oudaïchou Pascha tēn proteran grapsau"- Tēs me i tōn, en f| meta tōn mathētōn deipnēsas ho Kyrios tę̄ nychti hypo tōn Ioudaiōn eis to pathos pareilēpt Kai eis apodeixin toutou ho autos Iōannēs en allǭ chōriǭ phēsin" Hoi oun Ioudaioi, epei parascheuē ēn, hina mē meinę̄ epi tou staurou ta sōmata iv tǭ Saddatǭ: hēn gar peyaAq hē hēmera ekeigou tou Xa66dcov, kai ta hexēs. Lysis. Pascha. men chyriōs eirētai sti gnōnai tous Graphę̄, chathōs tǭ leuteronomiǭ e EOS as, ēsthion: heortē hoe tou Pascha ē met kai heortē t᾽ autēn, hōsautōs hē ᾿Azymōn. Ē de met᾽ echeinēn palin episēmos" hōs en autę̄ tou dragmatos prospheromenou, hētis hēn to Xao6azow, peri hou phēsin ho Iōannēs, ϑegalēn einai hēmeran echeinou tou Xa66arou prōton me dia to chath᾽ heauto timapthai to Ea66avov: n, deuteron E, kai dia to deuteran einai hēmeran tēs heortēs" riton de, dia to kai to dragma to neon en autǭ mpospheresthai, kai triplas en autę̄ prosagesthai 0usias. Plēn hoti chatholichōs kai hepta hēmerai" tēs eue Pascha prosēgoreuonto, chathōs en tais Praxesin istorētai, O᾽,, Meta «a Pascha, ēgoun tas hēmeras tōn ᾿Axymōn, ton Petron Hērōdēs anelein ethouleto.
Question. Why, when the others record that the Lord foretold to Peter that he would deny him before the cock crowed, does Mark say that he would deny him before it crowed twice?
Solution. It is plain to all that the cock is accustomed to crow not once but twice at the same time. The others, then, set it out more simply, and Mark more exactly. For Mark says, “Before the cock crows twice,” while the others say without qualification, “Before the cock crows.” If, then, the others had said “first” or “once,” and Mark wrote “twice,” there would reasonably be a contradiction. But if, when Mark has said “twice,” the others write without a number, there is no contradiction in these words; for “before it crows” may be understood as “many times.” … the first crow … the remembrance of the Lord’s prediction, and the second crow … Peter.
Question. For what reason does John [say] that the Jews who had handed Jesus over to Pilate took care not to be defiled by entering the praetorium, but that they might eat the Passover, although the others wrote that the day of the Jewish Passover was the previous one, in which the Lord, after supping with the disciples, was taken by the Jews in the night to the passion? And in proof of this the same John says in another place: “So the Jews, since it was the day of preparation, so that the bodies might not remain on the cross on the Sabbath, for that Sabbath day was a great one,” and what follows.
Solution. Passover in the proper sense is the name of the day … in Scripture, as … in Deuteronomy … they ate; and the feast of the Passover is the day after it, which is likewise the feast of Unleavened Bread. And the day after that was again a notable day, since the sheaf was offered on it; and this was the Sabbath, about which John says that that Sabbath day was a great one: first, because the Sabbath is honoured for its own sake; second, because it was the second day of the feast; and third, because the new sheaf was also offered on it and a threefold sacrifice was brought on it. Besides, in general the seven days too were called the Passover, as is recorded in the Acts: “After the Passover,” that is, the days of Unleavened Bread, Herod wished to kill Peter.
Chapter 38
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Απορία. Τίνος χάριν ὁ Ἰωάννης βαστάται τὸν σταυρὸν a5τὸν ἱστορεῖ τὸν Κύριον: οἱ δὲ ἄλλοι Σίμωνα τὸν Κυ- Λύσις. Εὐθέως μὲν ἐκ πρώτης ὁ Κύριος τὸν σταυρὸν ἐθάστασε, μὴ ἀξιούντων τῶν στρατιωτῶν, ὡς ἐφύὄριστον, τοῦτον βαστάσαι" τῆς ὁδοῦ δὲ ἀρξαμένων, ἐρχομένῳ ἐξ ἀγροῦ τῷ Σίμωνι ὑπαντήσαντες ἠγγάρευσαν. “Ὥστε τοῖς εὐαγγελισταῖς ς, τοῦτον ἐπὶ τοῦτο οὐδεμία διαφωνία, οὐδὲ ἐπινενόηται.
Aporia. Tinos charin ho Iōannēs bastatai ton stauron a5ton historei ton Kyrion: hoi de alloi Simōna ton Ky- Lysis. Eutheōs men ek prōtēs ho Kyrios ton stauron ethastase, mē axiountōn tōn stratiōtōn, hōs ephyoriston, touton bastasai" tēs hodou de arxamenōn, erchomenǭ ex agrou tǭ Simōni hypantēsantes ēngareusan. “Hōste tois euangelistais s, touton epi touto oudemia diaphōnia, oude epinenoētai.
Question. For what reason does John record that the Lord himself carried the cross, while the others say Simon of Cyrene?
Solution. At the very first the Lord carried the cross, since the soldiers did not deem it fitting to carry it, as accursed; but when they had begun the journey, they met Simon coming from the country and pressed him into service. So there is no disagreement among the evangelists on this, nor is any to be imagined.
Chapter 39
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᾿Απορία. ς ἡ αἰτία τοῦ Μάρχον μὲν τρίτην ὥραν τὸν Κύριον λέγειν σταυρωθῆναι, ἕχτην δὲ τὸν Ἰωάννην συγγράψασθαι; Λύσις. Ἔθος τοῖς πολλοῖς περὶ τῶν ἀρχόντων λέγειν, ὅτι, ἰἔχτορος εἰς ὑπό- Α Α Ὁ δεῖνα ὁ ἄρχων τόνδε ἀνεῖλεν γούντων τὰς τιμωρίας, ἀλλ᾽ ὑπο! χρωμένων. " γὰρ ὥραν τῇ ἅπο I ὁ o3 ἡνεγχεν" à τότε π τὸς τὸν Κύριον μέχρι τῆς ἕχτης, ἐν τῷ φραγελλοῦσθα:, καὶ τὴν χοχχίνην τριῶν ὡρῶν διαγενομένων, χλαμύδα ἐνδύεσθα:, καὶ ταῖς ἀχάνθαις στεφανοῦσθαι, καὶ ἐμπ τῇ c' ὥρᾳ προσηλώθη τῷ σταυρῷ.
᾿Aporia. s hē aitia tou Marchon men tritēn hōran ton Kyrion legein staurōthēnai, hechtēn de ton Iōannēn syngrapsasthai? Lysis. Ethos tois pollois peri tōn archontōn legein, hoti, iechtoros eis hypo- A A Ho deina ho archōn tonde aneilen gountōn tas timōrias, all᾽ hypo! chrōmenōn. " gar hōran tę̄ hapo I ho o3 hēnenchen" a tote p tos ton Kyrion mechri tēs hechtēs, en tǭ phragelloustha:, kai tēn chochchinēn triōn hōrōn diagenomenōn, chlamyda endyestha:, kai tais achanthais stephanousthai, kai emp tę̄ c' hōrą prosēlōthē tǭ staurǭ.
Question. What is the reason that Mark says the Lord was crucified at the third hour, while John wrote the sixth?
Solution. It is the custom of many to say of rulers, “So-and-so the ruler put this man to death,” although they do not carry out the punishments themselves but use [others]. … the hour … From the third hour, then, until the sixth, three hours having passed, the Lord was being scourged, clothed with the scarlet cloak, crowned with thorns, and spat upon; and at the sixth hour he was nailed to the cross.
Chapter 40
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᾿Απορία. νος χάριν ὁ Ματθαῖος οἶνον αὐτῷ μετὰ χολῆς Μάρχος ὃδὲ μετὰ σμύρνης, Ἰωάννης, δὲ 1 οὐδενὸς αὐτῷ σσώπου" Λουχᾶς δὲ συμπεπλε- (. εἰ μένου ΣΝ e6s Λύσις. Οὐχ ἅπαξ, ἀλλὰ πολλάχις, οὐ μόνον αἰτήσαντι τῷ Χριστῷ, ἀλλὰ καὶ μὴ αἰτήσαντι ἤνεγχαν πιεῖν τὰ τ onu: Οὐ πάντα τοίνυν ᾽κ« πάντες, ἀλλ ἕχαστος ἀνὰ μέρος ἐξέθεντο. Ματθαῖος μὲν οὖν καὶ Μάρχος, τὸν πρὸ τοῦ σταυροῦ προσενεχθέντα οἶνον ioxópnsav: ὁ μὲν μετὰ χολῆς, ὁ δὲ 5 τ ΠΝ ipai πεν k, διὰ τὸ ἐπίσης ἑχάτερα εἶναι ιχρά. Λουχᾶς δὲ τὸ ἐν τῷ σταυρῷ προσενεχθὲν αὐὖτῷ ὄξως ἐχτίθεται- Ἰωάννης δὲ εἰπόντι τῷ Κυρίῳ, AubG, λαθόντο. τινὰ ! σπόγγον, ὑσσώπου καὶ ὄξους ποτίσαι τὸν Κύριον ἀνέγραψεν. Ἐξ ὧν χνυται, διαφόρως αὐτῷ τὰ προειρημένα νεχθῆναι ὑπὸ τῆς τῶν Ἰουδαίων θηριωπάντων 8s εἴδη δία-. προσξ Πῶς Aouxd; μὲν ὁμολογῆσαι τὸν γράψατο" οἱ ὀνειδίσαι τὸν Κύριον; Λύσις. σταυροῦ τὸν Κύριον συνε τῷ ἑτέρῳ "Ex προοιμίων μὲν ἑχάτεροι τῷ Κυρίῳ ὠνείδιξ τοῖς εἰς αὐτὸν ὀνείδεσιν ἐξιλεοῦσθαι, εἰχὸς, poses νομίζοντες; καὶ τοῦ σταυροῦ χαθαιρεῖσθα:. πειδὴ δὲ τοῦτο οὐ γέγονεν, τὴν τοῦ X τὸν Πατέρα ὡς πρὸς ὁμότιμον εὐχὴν, ὁ λῃστὴς συνεὶς, ὅτε εἴρηχε" Πάτερ, ἄφες αὐτοῖς τὴν ἁμαρτίαν: ἐπέγνω τῆς οἷς ἑτέροις εὐαγ-
᾿Aporia. nos charin ho Matthaios oinon autǭ meta cholēs Marchos hode meta smyrnēs, Iōannēs, de 1 oudenos autǭ ssōpou" Louchas de sympeple- (. ei menou SN e6s Lysis. Ouch hapax, alla pollachis, ou monon aitēsanti tǭ Christǭ, alla kai mē aitēsanti ēnenchan piein ta t onu: Ou panta toinyn ᾽k« pantes, all hechastos ana meros exethento. Matthaios men oun kai Marchos, ton pro tou staurou prosenechthenta oinon ioxopnsav: ho men meta cholēs, ho de 5 t PN ipai pen k, dia to episēs hechatera einai ichra. Louchas de to en tǭ staurǭ prosenechthen auytǭ oxōs echtithetai- Iōannēs de eiponti tǭ Kyriǭ, AubG, lathonto. tina ! spongon, hyssōpou kai oxous potisai ton Kyrion anegrapsen. Ex hōn chnytai, diaphorōs autǭ ta proeirēmena nechthēnai hypo tēs tōn Ioudaiōn thēriōpantōn 8s eidē dia-. prosx Pōs Aouxd? men homologēsai ton grapsato" hoi oneidisai ton Kyrion? Lysis. staurou ton Kyrion syne tǭ heterǭ "Ex prooimiōn men hechateroi tǭ Kyriǭ ōneidix tois eis auton oneidesin exileousthai, eichos, poses nomizontes? kai tou staurou chathaireistha:. peidē de touto ou gegonen, tēn tou X ton Patera hōs pros homotimon euchēn, ho lę̄stēs syneis, hote eirēche" Pater, aphes autois tēn hamartian: epegnō tēs hois heterois euag-
Question. For what reason [does] Matthew [say they gave] him wine with gall, Mark with myrrh, John [vinegar] with hyssop, and Luke … ?
Solution. Not once but many times, not only when Christ asked but also when he did not ask, they brought him things to drink. Not all, then, set out everything, but each in part. Matthew and Mark recorded the wine offered before the crucifixion, the one with gall, the other [with myrrh], because both are equally bitter. Luke sets out the vinegar offered to him on the cross; and John recorded that, when the Lord said, “I thirst,” someone took a sponge and gave the Lord hyssop and vinegar to drink. From these it is shown that the things mentioned were offered to him at different times by the savagery of the Jews, …
[Question.] How did Luke write that [one of the robbers] confessed the Lord on the cross, while the others [wrote that both] reviled the Lord?
Solution. At the beginning both reviled the Lord, thinking, it is likely, that by their insults against him they would win favour [with the Jews] and be taken down from the cross. But since this did not happen, the robber, understanding Christ’s prayer to the Father as to one of equal honour, when he said, “Father, forgive them their sin,” recognized …
Chapter 41
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ορίας ἐπειγομέτοὺς ριστοῦ πρὸς ὁ εὐγνώμων καὶ βασιλέα ὡμολόγησεν" γελισταῖς πρὸς ἕτερα μέρη τῇ νοις παραλέλειπται.
orias epeigometous ristou pros ho eugnōmōn kai basilea hōmologēsen" gelistais pros hetera merē tę̄ nois paraleleiptai.
… the grateful one also confessed him as king; … but it was passed over by the other evangelists, who were hastening to other parts [of the story].
Chapter 42
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᾿Απορία. Πῶς ἡ ὑπόσχεσις τοῦ Κυρίου πρὰς τὸν λῃστὴν πεπλήρωται, Σήμερον μετ᾽ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ; Μετὰ γὰρ τὸν σταυρὸν ὁ Χριστὸς εἰς ἅδον ἐπὶ ἐλευθερίᾳ τῶν νεχρῶν παραγίνεται" ἔδει ὑπεύθυνον ὄντα τῷ νόμῳ τῆς τυ δὲ xoi τὸν λῃστὴν, φύσεως. Λύσις. Τινὲς μὲν οὕτως ἀναγινώσχουσιν" Ἀμὴν «Ἰέγω, σοι σήμερον καὶ ὑποστίζουσιν εἴτα ἐπιφέρουτιν, Α ὅτι Μετ᾿ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. Ὥς ἂν εἴποι τις, ὅτι ᾿Αμὴν λέγω σοι σήμερον ἐν τῷ σταυρῷ ὧν, Ἔσῃ μετ᾽ ἐμοῦ ἐν τῷ παραδείσῳ. Εἰ δὲ καὶ ἀναγινώσχειν δεῖ, ὡς τῇ συνηθείᾳ δοχεῖ, οὐδὲν ἐναντιοῦπαι τοῦ Σωτῆρος ἡμῶν, τῇ ἀπεριγράπτῳ αὐτοῦ θεότητ', οὐχ ἐν ἄδῃ μόνον παραγεγονότος, à ὰ καὶ ἐν παραδείσῳ ἅμα τῷ λῃστῇ, xav ἐν ἄδου, καὶ μετὰ τε ἐπε Πατρὸς, xoi ἐν τῷ τάφῳ" ροῦντος. τὰ πάντα πλη-
᾿Aporia. Pōs hē hyposchesis tou Kyriou pras ton lę̄stēn peplērōtai, Sēmeron met᾽ emou esę̄ en tǭ paradeisǭ? Meta gar ton stauron ho Christos eis hadon epi eleutherią tōn nechrōn paraginetai" edei hypeuthynon onta tǭ nomǭ tēs ty de xoi ton lę̄stēn, physeōs. Lysis. Tines men houtōs anaginōschousin" Amēn «Iegō, soi sēmeron kai hypostizousin eita epipheroutin, A hoti Met᾿ emou esę̄ en tǭ paradeisǭ. Hōs an eipoi tis, hoti ᾿Amēn legō soi sēmeron en tǭ staurǭ hōn, Esę̄ met᾽ emou en tǭ paradeisǭ. Ei de kai anaginōschein dei, hōs tę̄ synētheią dochei, ouden enantioupai tou Sōtēros hēmōn, tę̄ aperigraptǭ autou theotēt', ouch en adę̄ monon paragegonotos, a a kai en paradeisǭ hama tǭ lę̄stę̄, xav en adou, kai meta te epe Patros, xoi en tǭ taphǭ" rountos. ta panta plē-
Question. How was the Lord’s promise to the robber fulfilled, “Today you will be with me in paradise”? For after the cross Christ went to Hades to free the dead; and the robber too had to …, being liable to the law of nature.
Solution. Some read it thus: “Truly I say to you today,” and put a stop there; then they add, “You will be with me in paradise”; as if one were to say, “Truly I say to you today, while I am on the cross: you will be with me in paradise.” But if it must be read as custom holds, nothing stands in the way, since our Saviour by his uncircumscribed Godhead was present not only in Hades but also in paradise together with the robber, and in Hades, and with the Father, and in the tomb, filling all things.
Chapter 43
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᾿Απορία. Τίνι λόγῳ Ματθαῖος μὲν ὀψὲ Σαθθάτων psi τὴν ἀνάστασιν Μάρχος δὲ λίαν πρωὶ ἔτ: ἀνατέλλοντος τοῦ ἡλίου" Λουχᾶς ὃὲ ὄρθρου βαθέος" Ἰωάννης δὲ ἔτι σχοτίας οὔσης; Καὶ πῶς μὲν μίαν Ἰωάννης γυναΐῖχα᾽ Λουχᾶς OE καὶ Μάρχος τρεῖς, Ματθαῖος δὲ δύο, λέγουσιν ἐπὶ τὸ μνῆμα τὸ Δεσποπιχὺν ἐλθεῖν; Καὶ τὰ ὀνόματα ὃὲ διαφόρως ἐξέθεντο. Λουχᾶς μὲν γὰρ τριῶν μνημονεύσας, τὴν μίαν αὐτῶν Ἰωάνναν εἶναί φησιν: Μάρχος ὃὲ ὡταύτως τριῶν ἐπιμνησθεὶς, Σαλώμην εἶναί! φησιν ἐξ αὐτῶν τὴν υἱαν. Λύσις. Εὑρίσχομεν πολλὴν εἶναι συνωνυμίαν ἐν τῇ Γραφῆ; ὥσπερ καὶ νῦν συμδαίνει. “Ὅθεν καὶ ἡ ἀδελφὴ τῆς Θεοτόχου, τῷ αὐτῷ ἐχέχλητο ὀνόματι, xa Μαρία Ἰαχώθδου. Συνέδαινε ὃὲ καὶ Μαγδαληνὰς m οὐ μίαν εἶναι καὶ δύο μόνον; ἀλλὰ καὶ τρεῖς" ὧν ἡ Ula. ἐκ δαιμόνων ἑπτὰ χεχαθάριστο' μεθ᾽ ἧς αἱ λοι- Tal, ἄμα Ἰωάννᾳ καὶ Σαλώμῃ, πολυτρόπως παρὰ τοῦ Σωτῆρος εὐεργετηθεῖσαι, χατὰ διαφόρους.,κα!ροὺς, πρὸς τὸ μνῆμα τὸ Δεσποτιχὺν EZpouov: εἰχὸς τοίνυν καὶ Μαρίαν ἹἸαχιὠέου τοῦ -ἰ)ὖ ᾿Αλφαίου, ἀλλὰ καὶ ἑτέραν Μαρίαν μὲν λεγομένην, μητέρα ὃὲ οὖσαν Ἰαχώδου τοῦ Ζεύδεδαίου. Ἐντεῦθεν οὖν σχοπεῖν δεῖ τῶν ὀπτασιῶν τὴν διαίρεσιν. Οὐδεμιᾷ γὰρ ἐναντιολογίᾳ ἀναγέγραπται τῷ Ματθαίῳ, μίαν τῶν Μαγδαληνῶν Μαρίαν ἅμα ἄλλῃ Μαρίᾳ, ὀψὲ Σαθδάτων, παρατεινούσῃ ἄχρι μεσονυχτίου, ἐντὸς εἰς τὸ μνῆμα δραμεῖν, διπλοῦν ὑπάρχον χατὰ τὸν τύπον τοῦ σπηλαίου τοῦ "A6paXu, xa ἐν τῷ ἐξωτέρῳ οἴχῳ γενομένας, τὸν ἄγγελον ἰδεῖν, ἐν αὐτῇ τῇ ὥρᾳ τὸν λίθον ἀποχυλίσαντα, ἐξαναττάντος ἤδη τοῦ μνῆμαφος τοῦ Χριστοῦ" διὰ τοῦτο γεγράφθαι" ᾿Ιδοὺ σεισμὸς ἐγένετο μέγας" τουτέστιν, ἅμα τῇ αὐτοῦ παρουσίᾳ" εἶτα ἁχοῦτα! περὶ" τοῦ ἀγγέλου ἅπερ Τὰ ποῦ ροσολύμων" ὅτι χατὰ μηδὲν ἀλλήλοις ἐνχαντιωθέντες οἱ εὐαγγελισταὶ οἱ τέσσαρες, διαφόρως τὰ συμδεθηχότα περὶ τῆς ἀναστάσεως Χριστοῦ «oU. Θεοῦ τοῦ Σωτῆρος ἡμῶν ἱστόρησαν. πορευομένας ἰδεῖν τὸν Κύριον, καὶ προσχυνῆσαι a. καὶ πρὺς τοὺς μαθητὰς ἐπηχθῆναν " ἐν τοσούτῳ ὃξ τοὺς φύγαχας ἀπαγγεῖλαι ἐν τῇ πόλει τὸ γεγονός. Ἐπειδὴ 6i ᾿ἰωάννης τῆς Μαγδαληνῆ: μόνης μέμνη- «at Μαρίας, ἄλλην ὡς εἰχὸς ταύτην ὑποληπτέον, τῆς προτέρας ἁτελεστέραν, Yiig δραμοῦσα καὶ εἰς τὸ μνημεῖον ἐλθοῦσα, καὶ τὸν λίθον ἀποχεχυλισμένον εὑροῦσα, οὐδὲν πλέον παθοῦσα, πρὺς Πέτρον xo ᾿Ιωάννην ἀφίχετο. Οἱ δὲ ἐλθόντες xa τὰ ἑντάφι θεασάμενοι διῃρημένως χείμενα, ὀπῆλθον θαυμά- Τῇ δὲ Μαρίᾳ ἐν τῷ ἐξωτέρῳ σπηλαίῳ: ζοντες. …" χλαιούτη, xoY ἔνδον βλεπούσῃ φα έντες οἱ ἄγγελοι, A πρὸς τὸν ὀραθέντα αὐτοῖς ἔξω ἑστῶτα Χριστὸν, διεγερθέντα στραφῆναι τὴν Μαρίαν ἔξω πάλιν πεποιήχασιν' ἧ φησιν ὁ Κύριος" TI. κιλαίεις; καὶ τὰ ἑξῆς. Εἶτα ἐπιγνούσῃ καὶ 'Pa6Govvl γχαλούτῃ, τὸ, Μή μου ἅπτου, καὶ τὰ ἐχόμενα πρὸς αὑτὴν ἀπενρίνατο. Οὐδὲν οὖν ἀπειχὸς μετὰ τὴν ὅρασιν ταύτην τὴν Μαρίαν πρὸς τοὺς ἀποστόλους τρέχουσαν συναντῆται ταῖς τοῦ 9 Λουχᾶ ἐμφερομένα:ς ἐπὶ τὸ μνῆμα πρεχούσαι:ς, Mapía τοῦ Ἰαχώθου za Ἰωάννα, zo τῆς ταύτας ἑλχῦσαι πρὸς τὸ χοινωνῆσαι αὐτῇ ὀπτασίας. Ὡ: δὲ ἐντὸς τοῦ μνήματος ἐγένοντο, καὶ οὐδένα τεθέανται, ἡπόρουν ἐχάτεραι" di μὲν Μαγδαληνὴ ἐφ᾽ οἷς οὺς πρώην ἀγγέλους ἑώρα, νῦν οὐ πεθέατο' αἱ ὃΣὲ ἄλλαι δύο, διὰ xh Δεσποτιχὸν σῶμα, ὅτε ἐχεῖ μὴ εὑρεθέν. ἹἙχατέραις οὖν πάλιν ἐπιφαες οἱ ἄγγελοι, τὰ ἰστορηθέντα τῷ Λουχᾷ πρὸς τς αὐτὰς διελέχθησαν. ᾿λθοῦσαι τοίνυν αἱ τρεῖς μετὰ καὶ τῶν λοιπῶν γυνα!χῶν τῶν τῷ Λουχᾷ ἐν παραδρομῇ ἱστορημένων, ἀπήγγειλαν τοῖς μαθηταῖς. Οἱ $E παρὰ Πέτρου xa Ἰωάννου ἀχηχοότες ὡς οὐδένα πτεθέανται εἰς τὸ μνῆμα ἐλθόντες, λῆρον τὰ παρὰ τῶν γυναιχῶν λεχθέντα ἡγήσαντο. Ὃ δὲ Πέτρος ὡς θερμὸς, ἐκ δευτέρου ἐπὶ τὸ μνῆμα ἐλθὼν, καὶ ἀχόλουθα τῇ πρώτῃ ἀφίξει θεασάμενος, ἀπῆλθε θαυμάζων τὸ γεγονός. Μάρχος μέντοι ἑτέραν Μαρίαν Μαγδαληνὴν παρὰ τὰς δύο, τὰς τῷ Ματθαίῳ, Aovxü τε καὶ Ἰωάννῃ συγγεγραμμένας, ἅμα Σαλώμῃ xo Μαρίᾳ Ἰαχώύον, ἑτέρᾳ ταύτῃ οὔσῃ παρὰ τὴν πρώτην, ἐχτίθεται, ὡς εἰχὸς τελευταίας ἐπὶ τὸ παρὰ τῷ Ματθαίΐῳ χειμένου ὀπτασίαν θεασάμενος P, περιφόθους τε γενομένας, φυγεῖν ἐχ τοῦ μνημείου, καὶ μηδενὶ θαῤῥῆσαι εἰπεῖν, διὰ τὸ ἀνατεῖλα: λοιπὸν τὸν ἥλιον, τὸν ᾿Ιουδαϊχὺν προορωμένας φόθον.
᾿Aporia. Tini logǭ Matthaios men opse Saththatōn psi tēn anastasin Marchos de lian prōi et: anatellontos tou hēliou" Louchas hoe orthrou batheos" Iōannēs de eti schotias ousēs? Kai pōs men mian Iōannēs gynaïicha᾽ Louchas OE kai Marchos treis, Matthaios de dyo, legousin epi to mnēma to Despopichyn elthein? Kai ta onomata hoe diaphorōs exethento. Louchas men gar triōn mnēmoneusas, tēn mian autōn Iōannan einai phēsin: Marchos hoe hōtautōs triōn epimnēstheis, Salōmēn einai! phēsin ex autōn tēn huian. Lysis. Heurischomen pollēn einai synōnymian en tę̄ Graphē? hōsper kai nyn symdainei. “Hothen kai hē adelphē tēs Theotochou, tǭ autǭ echechlēto onomati, xa Maria Iachōthdou. Synedaine hoe kai Magdalēnas m ou mian einai kai dyo monon? alla kai treis" hōn hē Ula. ek daimonōn hepta chechatharisto' meth᾽ hēs hai loi- Tal, ama Iōanną kai Salōmę̄, polytropōs para tou Sōtēros euergetētheisai, chata diaphorous.,ka!rous, pros to mnēma to Despotichyn EZpouov: eichos toinyn kai Marian HiIachiōeou tou -i)y ᾿Alphaiou, alla kai heteran Marian men legomenēn, mētera hoe ousan Iachōdou tou Zeudedaiou. Enteuthen oun schopein dei tōn optasiōn tēn diairesin. Oudemią gar enantiologią anagegraptai tǭ Matthaiǭ, mian tōn Magdalēnōn Marian hama allę̄ Marią, opse Sathdatōn, parateinousę̄ achri mesonychtiou, entos eis to mnēma dramein, diploun hyparchon chata ton typon tou spēlaiou tou "A6paXu, xa en tǭ exōterǭ oichǭ genomenas, ton angelon idein, en autę̄ tę̄ hōrą ton lithon apochylisanta, exanattantos ēdē tou mnēmaphos tou Christou" dia touto gegraphthai" ᾿Idou seismos egeneto megas" toutestin, hama tę̄ autou parousią" eita hachouta! peri" tou angelou haper Ta pou rosolymōn" hoti chata mēden allēlois enchantiōthentes hoi euangelistai hoi tessares, diaphorōs ta symdethēchota peri tēs anastaseōs Christou «oU. Theou tou Sōtēros hēmōn historēsan. poreuomenas idein ton Kyrion, kai proschynēsai a. kai prys tous mathētas epēchthēnan " en tosoutǭ hox tous phygachas apangeilai en tę̄ polei to gegonos. Epeidē 6i ᾿iōannēs tēs Magdalēnē: monēs memnē- «at Marias, allēn hōs eichos tautēn hypolēpteon, tēs proteras hatelesteran, Yiig dramousa kai eis to mnēmeion elthousa, kai ton lithon apochechylismenon heurousa, ouden pleon pathousa, prys Petron xo ᾿Iōannēn aphicheto. Hoi de elthontes xa ta hentaphi theasamenoi dię̄rēmenōs cheimena, opēlthon thauma- Tę̄ de Marią en tǭ exōterǭ spēlaiǭ: zontes. …" chlaioutē, xoY endon blepousę̄ pha entes hoi angeloi, A pros ton orathenta autois exō hestōta Christon, diegerthenta straphēnai tēn Marian exō palin pepoiēchasin' hē phēsin ho Kyrios" TI. kilaieis? kai ta hexēs. Eita epignousę̄ kai 'Pa6Govvl nchaloutę̄, to, Mē mou haptou, kai ta echomena pros hautēn apenrinato. Ouden oun apeichos meta tēn horasin tautēn tēn Marian pros tous apostolous trechousan synantētai tais tou 9 Loucha empheromena:s epi to mnēma prechousai:s, Mapia tou Iachōthou za Iōanna, zo tēs tautas helchysai pros to choinōnēsai autę̄ optasias. Hō: de entos tou mnēmatos egenonto, kai oudena tetheantai, hēporoun echaterai" di men Magdalēnē eph᾽ hois ous prōēn angelous heōra, nyn ou petheato' hai hoSe allai dyo, dia xh Despotichon sōma, hote echei mē heurethen. HiEchaterais oun palin epiphaes hoi angeloi, ta istorēthenta tǭ Louchą pros ts autas dielechthēsan. ᾿lthousai toinyn hai treis meta kai tōn loipōn gyna!chōn tōn tǭ Louchą en paradromę̄ historēmenōn, apēngeilan tois mathētais. Hoi $E para Petrou xa Iōannou achēchootes hōs oudena ptetheantai eis to mnēma elthontes, lēron ta para tōn gynaichōn lechthenta hēgēsanto. Ho de Petros hōs thermos, ek deuterou epi to mnēma elthōn, kai acholoutha tę̄ prōtę̄ aphixei theasamenos, apēlthe thaumazōn to gegonos. Marchos mentoi heteran Marian Magdalēnēn para tas dyo, tas tǭ Matthaiǭ, Aovxu te kai Iōannę̄ syngegrammenas, hama Salōmę̄ xo Marią Iachōyon, heterą tautę̄ ousę̄ para tēn prōtēn, echtithetai, hōs eichos teleutaias epi to para tǭ Matthaiïǭ cheimenou optasian theasamenos P, periphothous te genomenas, phygein ech tou mnēmeiou, kai mēdeni tharrhēsai eipein, dia to anateila: loipon ton hēlion, ton ᾿Ioudaïchyn proorōmenas phothon.
Question. For what reason does Matthew speak of the resurrection “late on the Sabbath,” Mark “very early, when the sun had risen,” Luke “at deep dawn,” and John “while it was still dark”? And how does John say that one woman came to the Lord’s tomb, Luke and Mark three, and Matthew two? And they set out the names differently too: Luke, mentioning three, says that one of them was Joanna; Mark likewise, mentioning three, says that one of them was Salome.
Solution. We find that there is much sameness of names in Scripture, as also happens now. Hence the sister of the Mother of God was called by the same name, Mary of James. It also happened that there was not one Magdalene, nor two only, but three; of whom one had been cleansed of seven demons; with her the others, together with Joanna and Salome, who had received manifold benefits from the Saviour, ran to the Lord’s tomb at different times. It is likely, then, that there was both Mary of James the son of Alphaeus, and another Mary, so called, who was the mother of James the son of Zebedee. From this, then, one must consider the distinction of the visions. For it is written by Matthew, in no contradiction, that one of the Magdalene Marys, together with another Mary, late on the Sabbath, which extends until midnight, ran into the tomb, which was double, after the pattern of the cave of Abraham; and that, being in the outer chamber, they saw the angel at that very hour rolling away the stone, the Christ having already risen from the tomb. For this reason it is written, “Behold, there was a great earthquake,” that is, together with his coming; then that they heard from the angel what … ; that, going away, they saw the Lord and worshipped him, and were brought to the disciples; and meanwhile the guards reported in the city what had happened. Since John mentions Mary Magdalene alone, one must suppose that she, as is likely, was another, less mature than the first, who ran and came to the tomb and, finding the stone rolled away and experiencing nothing more, went off to Peter and John. They came, saw the grave-clothes lying apart, and went away wondering. And to Mary, [standing] in the outer cave weeping and looking inside, the angels appeared …; and they made Mary turn outside again toward Christ, who had risen and appeared to them standing outside; to whom the Lord says, “Why are you weeping?”, and what follows. Then, when she recognized him and called him “Rabboni,” he answered her, “Do not touch me,” and what comes next. It is not unlikely, then, that after this vision Mary, running to the apostles, met the women mentioned by Luke running to the tomb, Mary of James and Joanna, and drew them to share in her vision. When they came inside the tomb and saw no one, both were at a loss: the Magdalene because she did not now see the angels she had seen before, and the other two because the Lord’s body was not found there. So the angels, appearing again to both, spoke to them what is recorded by Luke. The three, then, coming with the other women mentioned by Luke in passing, reported to the disciples. But they, having heard from Peter and John that on coming to the tomb they had seen no one, thought what the women said was nonsense. Peter, being fervent, came to the tomb a second time and, having seen the same things as on his first visit, went away wondering at what had happened. Mark, however, sets out another Mary Magdalene besides the two written of by Matthew, Luke, and John, together with Salome and Mary of James, another besides the first; who, as is likely, came last and saw the vision recorded by Matthew, and, becoming terrified, fled from the tomb and dared to say nothing to anyone, since the sun had now risen and they foresaw the fear of the Jews. For the four evangelists, contradicting one another in nothing, recorded in different ways what happened concerning the resurrection of Christ, God our Saviour.
Chapter 44
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᾿Απορία. Διατί Λουχᾶς μὲν καὶ Μάρχος εἰσελθεῖν εἰς τὸ μνῆμα τὰς γυναῖχας" οἱ δὲ λοιποὶ, οὐ τοῦτο, ἀλλὰ μόνον παραχύψαι πεφοθημένας Λύσις. Ματθαῖος γεγονὸς, ἡνίζα εὐθέως ἐπέστησαν" Λουκᾶς δὲ e {65 τοῦτο, ὅτε λοιπὸν ἀναχωρεῖν τοῦ μνήματος ἔμελλον. E γὰρ χατὰ τὸ τοῦ ᾿Αδραὰμ σπή- : λαιῖον, διπλᾶ τῶν Ἰουδαίων ὑπῆρχε τὰ μνήματα, ὁ δὲ ἐπιδληθεὶς λίθος τῇ θύρᾳ, τὸν ἔνδον οἶχον, τὸν πὸ Δεσποτιχὺν σῶμα ἔχοντα, ἀπὸ τοῦ ἔξω διώριζεν ἐν τῷ προδεύδλημένῳ οἴχῳ εἰσελθοῦσαι τὸν ἐθεάσαντο ἕν τῷ Ail καθήμενον, xa0X τῷ Ματθαίῳ οηῈ ν τρις :; δοχεῖ τῷ ὃὲ Mápxo, νεανίσχον περιδεθλημένον : ριθεθχημένη UAE οὐ τ τιν τς vU λευχὴν, xoi χαθήμενον ἐν τοῖς δεξιοῖς, δηλονότ'ι τοῦ ἐξωτέρου σπτηλαίο" ἐχατέ ὧν τῶ νότι τοῦ ἐξωτέρου σπηλαίου. Δι᾿ ἑχατέρων οὖν τῶν εὐαγγελιστῶν, Ματθαίου καὶ Μάρχου, ἄγγελον hy φανέντα ταῖς γυναιξὶ, προτρεπόμενον αὐτὰς δι τ [4 o «ὦ τῷ σ᾿ [. τῷ. P θεασταμένας. τόπον, ἔνθα τὸ σῶμα τὸ Δεσποτιχὸν ἔχειτο. τῶν Ὡς παραλειφθὲν «xpi τούτων, ὁ Λουχᾶς ἀχριδέστερον ἔγραψεν εἰπών- ElceA0oUcat οὐχ εὗἷρον τὸ σῶμα τοῦ Κυρίου Ἰησοῦ. “Ὅθεν οὐχ ἐναντίον ἀλλήλοις εἰρήχασι. ἰἈΞρρίς: $ τὴν τῶν ἀγγέλων ὁπτασίαν, τε τὴν os Anis τὴν πρὸς τὰς γενομένην ἱστόρησαν; Λύσις. Οὐχ ἐναντία ἣ τῶν ἀγγέλων ὀπτασία. Ματθαῖος μὲν γὰρ καὶ Μάρχος, ἕνα χαθὼς προΞξιρήχαμεν, ἱστόρησαν ταῖς γυναιξὶν ἐπιφανῆναι ἄγγελον" Λουχᾶς δὲ καὶ Ἰωάννης, τὴν πρώτην ὀπτασίαν παραδραμόντες, τοὺς ἔνδον φανέντας ἀγγέλους δύο γράφουσιν" Ἰωάννης δὲ £v τῷ ἔξω σπηλαίῳ παρὰ τὴν θύpz» τὴν Μαρίαν διαγράψας ἑστῶσαν καὶ ἔνδον παραχύψασαν, θεωρῆσα! τοὺς δύο ἀγγέλους ἐν λευχοῖς" Λουχᾶς ὃὲ ἐν τῷ εἰσελθούσας αὐτὰς εὑρούσας, τεθεᾶσθαι δύο ἄνδρας ἐν ἐσθήσεσιν ἀστραπτούσαις, ὕπερ ἀγγέλους αὐτοὺς ἑ Τὸ ὃὲ λέγειν ’ ᾽᾿Επέστησαν, oby ὥστε φανέντων. oy ὅτι ὡς ἄγγελοι, xax παρόν ἀντο E γυναιξ pns ὡς ἀσθενεστέραις ἑαυτοὺς ἐνεῷ ne Πῶς παρὰ τῷ Ἰωάννῃ Μαρίᾳ μὲν οὐχ ἐφάνη ὁ ἐπὶ τῷ λίθῳ καθήμενος ἄγγελος, εἰτελθούσῃ δεύπαν τερον; 1j αἰτία δήλη. Μαρία τὸν λίθον ἐχχεχυλισμένον, οὐδὲν πλέον περ!- Τὸ μὲν γὰρ πρῶτον ἰδοῦσα. d πρὸς τὸν Πέτρον καὶ Ἰωάννην ἂντἐργασαμένη, ἐστρεψεν. Τὸ δεύτερον δὲ τοῖς ἔνδον ἀγγέλοις περιτυγχάνειν. μέλλουσαν 4, οὐ χρεία τὸν ἐπὶ τοῦ λίθου φανῆναι χαθήμενον δἰ γεηρὰ Περὶ Κυρίου ἐπιφανείας, τῆς ταῖς γυναιξὶ γενομένης, οὐ χρεία ζητεῖν, ἀλλὰ τῇ ἁληθείᾳ πιστεύειν. Διαφόρως γὰρ πρὸς ναιξὶν, ἀλλὰ ποτὲ μὲν δυσὶν ἐξ a τὸ μνῆμα δραμούσαις, οὐ ταῖς αὐταῖς γυαὐτῶν, ποτὲ δὲ μιᾷ τέρᾳ παρ᾽ αὐτὰς τυγχανούπῃ, ποτὲ δὲ ἄλλαις, διαφόρως καὶ ὁ Κύριος ἐφάνη" ὧν τῇ μὲν ὡς ἀσθενεστέρᾳ, τῇ δὲ ὡς τελειοτέρᾳ τυγχανούσῃ, χαταλλῆ- Aug ἐμέτρει τὸν ἑαυτοῦ ἐμφανισμὸν ὁ Κύριος. “Ὅθεν Μάρχος μὲν ἐν ἐπιτόμῳ τὰ μέχρι τοῦ ἑνὸς ἀγγέλου διελθὼν, τὸν λόγον κατέπαυσεν " Λουχᾶς δὲ τὴν τοῦ Κυρίου πρὸς τὰς γυναῖχας ὀπτασίαν σιωπήσας, alνιξάμενος δὲ μόνον, ἐν τῇ χατὰ Κλεῶπαν ἱστορίᾳ τὴν εὐαγγελιχὴν πραγματείαν συνεπέρανεν" ἐν τῷ λέqewc Ἀπῆϊθόν τινες τῶν σὺν ἡμῖν ἐπὶ τὸ rm. Πῶς Ἰωάννης φησὶν εἰρηχέναι τῇ Μαρίᾳ Κύριον: Μή μου ἅπτου, xo τὰ ἑξῆς: Ματθαίου ἱστορήσαντος, τὴν ὅτι χρατήσασαι τοὺς πόδας αὐτοῦ προπεχύνησαν αὐτῷ; Λύσις. Ὡς καὶ ἤδη ἁποδέδειχται; ἀσθενεστέρα ὯὋὯ τῶν λοιπῶν ἣν αὕτη. “Ὅθεν νομίσασα ὡς οὕτω συνέσεσθαι E πρὶν, τῷ Χριστῷ, μηδὲν μέγα καὶ ἔμαθεν τοῦ φαντασθεῖσα, δικαίως ἐπετιμήθη, ὅτι πρὸς τὸν ἐν οὐρανοῖς Πατέρα ὅθεν ἥχει δεῖ τὸν ἀπελθεῖν. Τίνος χάριν Λουχᾶς τὰς γυναΐχας τοῖς ἀποστόλοις τοῦ Χριστοῦ τὴν ἀνάσταστιν ἔγραφον " Μάρχος Ob σιωπῆσαι καὶ μηδὲν εἰπεῖν διὰ τὸν φόδθον μαρτύρεται" ὁ δὲ Ma τερον; τθαῖΐος σιωπῇ παρέδραμεν καὶ τῶν εἰρημένων ἐχά Λύσις, T Τὸ μὲν Ματθαίου ἑτοίμην ἔχει τὴν λύσιν, Οὐ γὰρ εἶπεν ὡς αἱ γυναῖχες τὰ ἐνταλθέντα ἀπαγγεῖλαι τ ἀλλ᾽ ὅτι πορευομένων ἀπαγγεῖλαι τοῖς μαθηταῖς, ἣ τῶν στρατιωτῶν γέγονεν ἄφιξις ἐν τῇ πόλει πρὸς ποὺς ἀρχιερεῖς, τὸ συμύὰν περὶ τὸ μνῆμα θαῦμα μηνυόντων. Λουχᾶς δὲ xoY Ἰωάννης συμφώνως τῷ προλαθόντι εὐσγγελιστῇ ἀπαγγεῖλαι! ταύτας ἀποστόλοις ἀνεγράψαντο. Μάρχος δὲ τὰς τελευταίας εἶχόἐλθούσας τοῦ ἡλίου λοιπὸν ἀνατείλαντος, τως φησὶ διὰ τὸν φόθον μηδὲν εἰπεῖν ϑηδὲν ἁπαγγ. Ἢ τούτου νυν χάριν, ταύτας αχούξιν δεῖ ὡς ἄχρι τῇς τοῦ Κυρίου πρὸς αὐτὰς £u. záεἴλαι, T] προσυπνξίαν οὐδὲν εἶπον.
᾿Aporia. Diati Louchas men kai Marchos eiselthein eis to mnēma tas gynaichas" hoi de loipoi, ou touto, alla monon parachypsai pephothēmenas Lysis. Matthaios gegonos, hēniza eutheōs epestēsan" Loukas de e {65 touto, hote loipon anachōrein tou mnēmatos emellon. E gar chata to tou ᾿Adraam spē- : laiion, dipla tōn Ioudaiōn hypērche ta mnēmata, ho de epidlētheis lithos tę̄ thyrą, ton endon oichon, ton po Despotichyn sōma echonta, apo tou exō diōrizen en tǭ prodeudlēmenǭ oichǭ eiselthousai ton etheasanto hen tǭ Ail kathēmenon, xa0X tǭ Matthaiǭ oēE n tris :? dochei tǭ hoe Mapxo, neanischon peridethlēmenon : rithethchēmenē UAE ou t tin ts vU leuchēn, xoi chathēmenon en tois dexiois, dēlonot'i tou exōterou sptēlaio" echate hōn tō noti tou exōterou spēlaiou. Di᾿ hechaterōn oun tōn euangelistōn, Matthaiou kai Marchou, angelon hy phanenta tais gynaixi, protrepomenon autas di t [4 o «ō tǭ s᾿ [. tǭ. P theastamenas. topon, entha to sōma to Despotichon echeito. tōn Hōs paraleiphthen «xpi toutōn, ho Louchas achridesteron egrapsen eipōn- ElceA0oUcat ouch heuiron to sōma tou Kyriou Iēsou. “Hothen ouch enantion allēlois eirēchasi. iAXrris: $ tēn tōn angelōn hoptasian, te tēn os Anis tēn pros tas genomenēn historēsan? Lysis. Ouch enantia hē tōn angelōn optasia. Matthaios men gar kai Marchos, hena chathōs proXxirēchamen, historēsan tais gynaixin epiphanēnai angelon" Louchas de kai Iōannēs, tēn prōtēn optasian paradramontes, tous endon phanentas angelous dyo graphousin" Iōannēs de £v tǭ exō spēlaiǭ para tēn thypz» tēn Marian diagrapsas hestōsan kai endon parachypsasan, theōrēsa! tous dyo angelous en leuchois" Louchas hoe en tǭ eiselthousas autas heurousas, tetheasthai dyo andras en esthēsesin astraptousais, hyper angelous autous he To hoe legein ’ ᾽᾿Epestēsan, oby hōste phanentōn. oy hoti hōs angeloi, xax paron anto E gynaix pns hōs asthenesterais heautous eneǭ ne Pōs para tǭ Iōannę̄ Marią men ouch ephanē ho epi tǭ lithǭ kathēmenos angelos, eitelthousę̄ deupan teron? 1j aitia dēlē. Maria ton lithon echchechylismenon, ouden pleon per!- To men gar prōton idousa. d pros ton Petron kai Iōannēn antergasamenē, estrepsen. To deuteron de tois endon angelois peritynchanein. mellousan 4, ou chreia ton epi tou lithou phanēnai chathēmenon di geēra Peri Kyriou epiphaneias, tēs tais gynaixi genomenēs, ou chreia zētein, alla tę̄ halētheią pisteuein. Diaphorōs gar pros naixin, alla pote men dysin ex a to mnēma dramousais, ou tais autais gyautōn, pote de mią terą par᾽ autas tynchanoupę̄, pote de allais, diaphorōs kai ho Kyrios ephanē" hōn tę̄ men hōs asthenesterą, tę̄ de hōs teleioterą tynchanousę̄, chatallē- Aug emetrei ton heautou emphanismon ho Kyrios. “Hothen Marchos men en epitomǭ ta mechri tou henos angelou dielthōn, ton logon katepausen " Louchas de tēn tou Kyriou pros tas gynaichas optasian siōpēsas, alnixamenos de monon, en tę̄ chata Kleōpan historią tēn euangelichēn pragmateian syneperanen" en tǭ leqewc Apēïthon tines tōn syn hēmin epi to rm. Pōs Iōannēs phēsin eirēchenai tę̄ Marią Kyrion: Mē mou haptou, xo ta hexēs: Matthaiou historēsantos, tēn hoti chratēsasai tous podas autou propechynēsan autǭ? Lysis. Hōs kai ēdē hapodedeichtai? asthenestera HōOŌ tōn loipōn hēn hautē. “Hothen nomisasa hōs houtō synesesthai E prin, tǭ Christǭ, mēden mega kai emathen tou phantastheisa, dikaiōs epetimēthē, hoti pros ton en ouranois Patera hothen hēchei dei ton apelthein. Tinos charin Louchas tas gynaïchas tois apostolois tou Christou tēn anastastin egraphon " Marchos Ob siōpēsai kai mēden eipein dia ton phodthon martyretai" ho de Ma teron? tthaiïos siōpę̄ paredramen kai tōn eirēmenōn echa Lysis, T To men Matthaiou hetoimēn echei tēn lysin, Ou gar eipen hōs hai gynaiches ta entalthenta apangeilai t all᾽ hoti poreuomenōn apangeilai tois mathētais, hē tōn stratiōtōn gegonen aphixis en tę̄ polei pros pous archiereis, to symyan peri to mnēma thauma mēnyontōn. Louchas de xoY Iōannēs symphōnōs tǭ prolathonti eusngelistę̄ apangeilai! tautas apostolois anegrapsanto. Marchos de tas teleutaias eichoelthousas tou hēliou loipon anateilantos, tōs phēsi dia ton phothon mēden eipein ϑēden hapang. Ē toutou nyn charin, tautas achouxin dei hōs achri tę̄s tou Kyriou pros autas £u. zaeilai, T] prosypnxian ouden eipon.
Question. Why do Luke and Mark say that the women entered the tomb, while the rest do not say this but only that they stooped to look in, being afraid?
Solution. Matthew [records] what happened as soon as they arrived, Luke what happened when they were about to withdraw from the tomb. For, after the pattern of Abraham’s cave, the tombs of the Jews were double, and the stone placed at the door separated the inner chamber, which held the Lord’s body, from the outer. Entering the front chamber, they saw [the angel] sitting on the stone, as Matthew has it; and, as Mark has it, a young man clothed in a white robe and sitting on the right, that is, of the outer cave. Through both evangelists, then, Matthew and Mark, [we learn of] an angel who appeared to the women and urged them [to see] the place where the Lord’s body lay. As something passed over by them, Luke wrote more exactly, saying, “Having gone in, they did not find the body of the Lord Jesus.” So they have not spoken contrary to one another.
[Question.] … the vision of the angels … recorded?
Solution. The vision of the angels is not contradictory. Matthew and Mark, as we have said before, recorded that one angel appeared to the women; Luke and John, passing over the first vision, write of the two angels who appeared inside. John describes Mary as standing in the outer cave by the door and, having stooped to look inside, seeing the two angels in white; Luke, that the women, having gone in and found [no one], saw two men in shining garments, that is, angels. And the saying “they stood by” does not mean … but that, as angels, being present, they showed themselves to the women as to weaker beings.
[Question.] How is it that in John the angel sitting on the stone did not appear to Mary when she came the second time?
Solution. The reason is plain. For the first time Mary, seeing the stone rolled away and experiencing nothing more, turned back to Peter and John. The second time, since she was about to meet the angels inside, there was no need for the one sitting on the stone to appear.
[Question.] Concerning the Lord’s appearance to the women.
[Solution.] One should not search into it, but believe the truth. For the Lord appeared differently, not to the same women, but sometimes to two of those who ran to the tomb, sometimes to one, another besides them, and sometimes to others; to one as being weaker, to another as being more perfect, the Lord measured his own appearance suitably. Hence Mark, going through briefly what concerns the one angel, ended his account; and Luke, keeping silent about the Lord’s appearance to the women and only hinting at it, concluded his gospel narrative with the story of Cleopas, saying, “Some of those with us went to the tomb.”
[Question.] How does John say that the Lord said to Mary, “Do not touch me,” and what follows, while Matthew records that they took hold of his feet and worshipped him?
Solution. As has already been shown, she was weaker than the rest. Hence, supposing that she would be with Christ as before, and imagining nothing great, she was rightly rebuked, [and learned] that he must go away to the Father in heaven, from whom he had come.
[Question.] For what reason does Luke write that the women [reported] Christ’s resurrection to the apostles, while Mark testifies that they kept silent and said nothing because of fear, and Matthew passed over both in silence?
Solution. Matthew’s difficulty has a ready solution. For he did not say that the women [did not] report what they had been commanded, but that while they were going to report to the disciples, the soldiers arrived in the city at the chief priests’, reporting the wonder that had happened at the tomb. Luke and John, in agreement with the former evangelist, wrote that these women reported to the apostles. But Mark says that the last women, who came when the sun had already risen, said nothing because of fear. Or else, for this reason, one must understand that they said nothing until the Lord’s meeting with them.
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᾿Ἀπορία. Τίνο: χάριν, Ἰωάννου Πέτρον καὶ Ἰωάννην πρὸς τὺ Δεσποτιχὸν μνῆμα δραμεῖν (az BIN ὁ Δουχᾶς μόνον τὺν Πέτρον πρὸς τὸν τάφον ἐλθεῖν συνεγράψατο; Λύσις. Καθὼς καὶ ἀνωτέρω περὶ τούτου ἀναγέγραπται, διαφόρων γενομένων ταῖς γυναιξὶ πρὸς τὸ μνῆμα ἀφίξεων, διαφόρως xax τὰ ἐπ᾿ αὐτῷ πραχθέντα ἱστόρηνται. “Ὅτε οὖν Πέτρῳ καὶ Ἰωάννῃ ἡ Μαγδαληνὴ Μαρία ἀπήγγειλεν ἀρθῆναι ἐκ τοῦ τάφου τοῦ Κυρίου τὸ σῶμα, ἀμφότεροι ἐχεῖσε παρεγένοντο. Μετὰ δὲ τοῦτο τῶν τῷ Λουχᾷ ἱστορηθεισῶν γυναιχῶν τοῖς r F. οὐχ ἀπήγγειλαν. δὲ 9; Χαν ἧς τὸς σῶμα. τῆς ἀγγέλου παρουσ tac; φαίην. ἐγώ" ὅτι ποὺς ζητοῦντας ἐγηγέρθαι,, ἀλλ᾽ οὐ gs θλέφθα: τὸν φθαι. φιαυΐ "καὶ τὴν εἰρήνην ταῖς μηνυσασῶν, καὶ ἀπιστου- Πέτρο: ὡς θερμὸς, ἐχ δευτέ- Τίνος χάριν τοῖς μαθηταῖς εἰς τὴν Γαλιλαίαν ὃραy, διὰ τῶν γυναιχῶν ἐντειλάμενος, ὡς ἐχεῖσε ab-; Πῶς παρεῖνα! τοὺς ἕνδεχα, τοῦ αν σθησόμενος, ἐχ Σιὼν ἐμφανίζεται: Λουχᾶς λέγε: Αὐσις. Πρῶτον μὲν περιφόθοις οὗ μηδὲ ἐξελθεῖν τῆς Ἱερονσαλημ Gov τῶν Ἰουδαίων, σιν τοῖς εἰχότως νισθῆναι τὸν Κύριον, καὶ λῦσαι αὐ παρασχεῖν, y ἀνάστασιν πιμέντοι καὶ τὴν στώσασθα: τὴν ἅμα Γαλιλαίᾳ τούτοις τοῦ ζωοποιοὶ παράδοσιν, σύτητος τὸν φόθδων ἀπ λαίᾳ τὸ μέγα φῶς ὃ νοι:, τὸ σωτήριον δηλαδὴ ΣῈ ἘΣ πόμενος ἔλεγε Μετανοεῖτε, ἤγγικε γὰρ ἡ βασι- Aela τῶν οὐρανῶν. Tov ὃὲ ἕνδεκα μοθητῶν, τούτου χάριν ὁ Λουχᾶς ἐμνημόνευσεν, ὅτι: Ἰούδα ἐχπεσόντος, καὶ Θωμᾶ μὴ παρόντος, Νίατθέας πάντως παρῆν, ὃν ἀντὶ τοῦ ᾿Ιούδα ἐχλήρωσαν, ὡς ἐν παντὶ τῷ χρόνῳ μέχρι τῆς ἀναλήψεως τοῦ Χριστοῦ μάρτυρα τῆς ἀναστάσεως αὐτοῦ γενόμενον, χαθὼς Λουχᾷ ἱστόρηται.
᾿Aporia. Tino: charin, Iōannou Petron kai Iōannēn pros ty Despotichon mnēma dramein (az BIN ho Douchas monon tyn Petron pros ton taphon elthein synegrapsato? Lysis. Kathōs kai anōterō peri toutou anagegraptai, diaphorōn genomenōn tais gynaixi pros to mnēma aphixeōn, diaphorōs xax ta ep᾿ autǭ prachthenta historēntai. “Hote oun Petrǭ kai Iōannę̄ hē Magdalēnē Maria apēngeilen arthēnai ek tou taphou tou Kyriou to sōma, amphoteroi echeise paregenonto. Meta de touto tōn tǭ Louchą historētheisōn gynaichōn tois r F. ouch apēngeilan. de 9? Chan hēs tos sōma. tēs angelou parous tac? phaiēn. egō" hoti pous zētountas egēgerthai,, all᾽ ou gs thlephtha: ton phthai. phiauï "kai tēn eirēnēn tais mēnysasōn, kai apistou- Petro: hōs thermos, ech deute- Tinos charin tois mathētais eis tēn Galilaian horay, dia tōn gynaichōn enteilamenos, hōs echeise ab-? Pōs pareina! tous hendecha, tou an sthēsomenos, ech Siōn emphanizetai: Louchas lege: Ausis. Prōton men periphothois hou mēde exelthein tēs Hieronsalēm Gov tōn Ioudaiōn, sin tois eichotōs nisthēnai ton Kyrion, kai lysai au paraschein, y anastasin pimentoi kai tēn stōsastha: tēn hama Galilaią toutois tou zōopoioi paradosin, sytētos ton phothdōn ap laią to mega phōs ho noi:, to sōtērion dēladē SE ES pomenos elege Metanoeite, ēngike gar hē basi- Aela tōn ouranōn. Tov hoe hendeka mothētōn, toutou charin ho Louchas emnēmoneusen, hoti: Iouda echpesontos, kai Thōma mē parontos, Niattheas pantōs parēn, hon anti tou ᾿Iouda echlērōsan, hōs en panti tǭ chronǭ mechri tēs analēpseōs tou Christou martyra tēs anastaseōs autou genomenon, chathōs Louchą historētai.
Question. For what reason, when John [says] that Peter and John ran to the Lord’s tomb, did Luke write that only Peter came to the tomb?
Solution. As has been written above about this, since the women made different visits to the tomb, what was done at it is also recorded differently. When, then, Mary Magdalene reported to Peter and John that the Lord’s body had been taken from the tomb, both went there. But after this, when the women recorded by Luke reported …, and [the disciples] did not believe, Peter, being fervent, [ran] a second time …
[Question.] For what reason, having commanded the disciples through the women [to go] to Galilee, as though he would be seen there, does he appear from Zion? And how does Luke say the eleven were present …?
Solution. First, it was fitting that the Lord should appear to them, terrified as they were and not even going out of Jerusalem for fear of the Jews, and free them from fear, … confirm the resurrection; and at the same time [to fulfil] the tradition of the life-giving … in Galilee, … the great light …, the saving one, clearly, …, saying, “Repent, for the kingdom of heaven is at hand.” And Luke mentioned the eleven disciples for this reason: Judas having fallen away and Thomas not being present, Matthias was certainly present, whom they chose by lot in Judas’s place, as one who had been a witness of his resurrection during the whole time until Christ’s ascension, as is recorded by Luke.
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Ἀπορία. Πῶς Σαθθάτων, Ἰωάννης λέγε:, ὅτι ὀψίας οὔσης τῇ ὅλοις ἑαυτὸν τοῖς Pn περὶ EDAD ἐν Θωμᾶ ὁ Χριστὸς ἐνεφάνισεν μόνον, ἡνίχα οἱ τ ἡμέρας εἰς ἹἹερουσαλὴι [ ! pao τὸν Κύριον θεασάμενοι; Λύσις. Πρῶτον μὲν ἃ τὰς γυναῖχας τῷ Πέτρῳ, zai τότε «oig ἀποστόλοις ὁ Χριστὸς ἐφάνη, χαθὼς ἐφάνη, xaθὼς Παῦλός φησιν Ὅτι ὥφθη Κηφᾷ, ἔπειτα τοῖς δώδεκα οὐ τὸν Θωμᾶν συναριθμῶν, οὐ γὰρ mapn», ἀλλὰ Ματθίαν καὶ Ἰοῦστον. "Ett τοίνυν τῶν περὶ Κλεῶπαν χατὰ τὴν ὁδὸν τὴν ἀπὸ Ἐμμαοῦς ὄντων, τῷ Πέτρῳ ὁ Χριστὸς ἐμφανίζεται. "Oz € τῇ χλάσει τοῦ ιν αὐτοῖς P τῇ Σιὼν ὁ Χριστὸς ἐπ- Οὐ γὰρ δεῖ χυμάζειν, εἰ ἐν μιᾷ ἡμέρᾳ ἀπὸ Ἱερουσαλὴμ, εἰς ᾿Ἐμμαῶ, καὶ ἀπὸ 0 τότε πᾶσ δὲ εδήμησε, χαθὼς Aouxdg παραδίδωσιν. Ἑμμαοὺῦ: εἰς Ἱερουσαλὴμ παρἑσπέρα ἣν ὅτΞ τῇ ἐγένοντο, Οὔτε γὰρ γέγραπται ὅτι Ἐμμαῶ ἤγγισαν, ἀλλὰ πρὸς ἢ ἡμέρα, ὡς εἶναι ἐνάτην ὥραν. πέριον χλίνει μέἐστ δρόμῳ τούτους ἐσ πυχὸν ὀγδόην, 'Amb γὰρ ἐθδόμης, ὡς πρὸς τὸ ρος ὁ ἥλιος. Ἐχτὸς τοίνυν καὶ cx302, ὑπὸ θάσαι μέχρις ὀψίας βαθείας ἐψίαν γὰρ τὸ μέεριχαρείας τὸ 4pv πολλοῦ τῆς ἡμῶν. χαλεῖν ἐχεῖσέ cs αὐτο ρατεινύμενον μέρος ἔθος νυχτὸς πῆρατ οἷς ἄμα vuU; γουποῖς φανῆνα! τὸν κύριον.
Aporia. Pōs Saththatōn, Iōannēs lege:, hoti opsias ousēs tę̄ holois heauton tois Pn peri EDAD en Thōma ho Christos enephanisen monon, hēnicha hoi t hēmeras eis HiIerousalēi [ ! pao ton Kyrion theasamenoi? Lysis. Prōton men ha tas gynaichas tǭ Petrǭ, zai tote «oig apostolois ho Christos ephanē, chathōs ephanē, xathōs Paulos phēsin Hoti hōphthē Kēphą, epeita tois dōdeka ou ton Thōman synarithmōn, ou gar mapn», alla Matthian kai Iouston. "Ett toinyn tōn peri Kleōpan chata tēn hodon tēn apo Emmaous ontōn, tǭ Petrǭ ho Christos emphanizetai. "Oz € tę̄ chlasei tou in autois P tę̄ Siōn ho Christos ep- Ou gar dei chymazein, ei en mią hēmerą apo Hierousalēm, eis ᾿Emmaō, kai apo 0 tote pas de edēmēse, chathōs Aouxdg paradidōsin. Hemmaouy: eis Hierousalēm parespera hēn hotX tę̄ egenonto, Oute gar gegraptai hoti Emmaō ēngisan, alla pros ē hēmera, hōs einai enatēn hōran. perion chlinei meest dromǭ toutous es pychon ogdoēn, 'Amb gar ethdomēs, hōs pros to ros ho hēlios. Echtos toinyn kai cx302, hypo thasai mechris opsias batheias epsian gar to meerichareias to 4pv pollou tēs hēmōn. chalein echeise cs auto rateinymenon meros ethos nychtos pērat hois ama vuU? goupois phanēna! ton kyrion.
Question. How does John say that, when it was evening on the [first day] of the week, Christ appeared to [the disciples] … Thomas only, at the time when those [returning from Emmaus] … to Jerusalem … having seen the Lord?
Solution. First, after the women, Christ appeared to Peter, and then to the apostles, as Paul says: “He appeared to Cephas, then to the twelve,” not counting Thomas among them, for he was not present, but Matthias and Justus. While Cleopas and his companion were still on the road from Emmaus, then, Christ appeared to Peter. … in the breaking of the bread … to them … in Zion Christ … For one need not be surprised if in one day [they went] from Jerusalem to Emmaus and from Emmaus back to Jerusalem, as Luke hands down. For it is not written that they had reached Emmaus [when it was evening], but that the day was declining toward evening, so that it was the ninth hour, or perhaps the eighth. For from the seventh hour the sun inclines toward the west. … until deep evening; for it is customary to call evening the part of the night that extends …; … the Lord appeared to them.
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47PG 93:1450
Απορία.- Ποῦ τὸν ἰχθὺν ὁ Xais τὸς ἔφαγεν; El μὲν γὰρ 5 Στῆς Γαλιλαίας γεγονέναι ὁ Ἰωάννης ἱστόρησεν; πὶ τῆς Γαλιλαίας, πῶς ὁ Λουχᾶς φησιν ἐντείλασθαι τοῖς καθίσατε ἐν τῇ πόϊει Ἱερουσαωιϊήμ; μαθηταῖς “Ὑμεῖς Πῶς δὲ ἐχεῖδηθανίαν αὐτοὺς ἐξαγαγὼν, ἀνελήῆς θεν εἰς Αὐσις. Πολλάχις ὡς ἐν ἡμέραις τεσσαράχοντα τὸ ταῖς συνδειπνήσαντος τοῦ Ἰωάννης ἐν τῇ Γαλιλαίᾳ tot τόρ ΤᾺ πρῶτον τὸν τ ἧς ἐν ᾧ καὶ τοῦ ὀπτοῦ ἰχθύος ἐμνημόνευσεν" ἀλλ᾽ οὐχ ἰχθύων οὔτε ἀνθραχιᾶς, οὔτε ἄρτου, χαθάπερ ἐν τῷ thc Γαλιλαίας ὑπὸ Ἰωάννου ἀναγραφέντι δείπνῳ. Πότε τὸ ἱστορηθὲν δεῖπνον τῷ Λουχᾷ γεγένηται; Ei μὲν γὰρ πρὸ πολλοῦ τῆς τεσσαραχοστῆς ἡμέρας, δηλαδὴ τῆς ἀναλήψεως, πῶς εὐθέως ἀναληφθῆναι αὐτὸν ἔγραψεν, εἰρηχὼς ὅτι Ἰξξήγαγεν' αὐτοὺς ἔξω ἕως εὶς Βηθανίαν, καὶ τὰ ἑξῆς. Καὶ ρετο εὶς τοὺς οὐραγούς; El δὲ τῇ τεσσαραχηστῇ, πῶς τότε ὑπὸ τῶν ede ἐψηλαφᾶτο, τῇ πρώτῃ, Ort ἀνεφέἡμέρᾳ καὶ τῇ ὀγδόῃ τῆς ἀναστάσεως ἤδη Ψηλαφηβθείς; (e Λύσις. Ὅτι τῇ πρώτῃ ἡμέρᾳ τῆς ἀναστάσεως, τὸ πρὸς αὑτοὺς ἱστορηθὲν τοῦ Λουχᾶ τοῦ ἰχθύος δεΐπνου ὁ βρης ἔφαγεν, ἐχ τῶν προγεγραμμένων δῆλον ὅτι. φησιν ᾿Εξήγαγεν αὐτοὺς ἕως πρὺς E. xoY ὅτι, ᾿Αγειήφθη" οὐ πάντως ex τῶν δίδωσιν ἡμῖν εὐθέως Y αὐτὸν ἀνειληφθαι. "Ἔθος γὰρ τοῖς συγγραφεῦσι συν ἱστορίαν ἱστορίαις συνάπτειν ἐ δὲ ὁ Λουχᾶς τοῦτομίας ἐπιμελομένοις.,. Ka0' ἃ καὶ Ματθαΐῳ ἀναγέγραπται, μήπω ηεδὰν περαιώσαντι τὴν ἐξ Αἰγύπτου ὑποστροφὴν τοῦ Κυρίου, xoX Jalx οἴχησιν, καὶ τὴν Ἰωάννου εἰς τὴν ἐν Ταλ!:τὸν Ἰορδάνην ἔλευσιν, καὶ τὸ τούτου χήρυγμα μετὰ τριάχονται Ez σχεδὸν γεγονός. Ἰζαὶ ἄλλα 05 πολλὰ τοιαῦτα τοῖς βουλομένοις ἔξεστ' συναγαγεῖν πρὸς πίστωσιν τῆς εὐαγ- Yen συμφωνίας" ἵνα παρσλείψωμεν, ὅτι ἐν ταῖς ἀποστολιχαῖς Πράξεσι τὸ ξως ἄναἡμέρᾳ ταύτην περὶ τῆς ᾿λναλήψ χεφαλαιούμενος, ἐν τῇ τεσσαραχοστῇ γεγονένα! ἱστόρησεν. Πῶς Λουχᾶς ἐν Βηθανίαν τὸν Χριστὸν τοὺς μαθητὰς & ἐχεῖθέν τε ἀναληφθῆναι ἐν ταῖς θαῦμα ἀπαγγέλλοντας, À τοὺ; μαθητὰς, ὡς ἐκεῖθεν τοῦ Κυρίου ἀναληφθέντος; Πῶς δὲ ἐν τῷ Εὐαγγελίῳ ἱστορήσας, μετὰ τὴν ἀνάληψιν ἐν τῷ ἱερῷ διατ τοὺς μαθητὰς, ὑμνοῦντας καὶ εὐλογοῦντας τὸν θεόν" ἐν ταῖς ἀποστολιχαῖς Πράξεσιν εἰς ὑπερῷον αὐτοὺς ἀναδεθηχέναι καὶ καταμένειν ἐξέθετο; Λύσις. Ἕτερόν ἐστιν Eig Βηθανίαν, καὶ Βηθανίαν. Τὸ γὰρ Πρὸς Βηθανίαν, σιν ἡμῖν νοεῖν τὴν ὁδὸν τὴν ἀπάγουσαν ἐχεῖ εἰς X τὸ ὄρος τῶν ᾿Ἐλαιῶν παράχειται “ὅπερ Λουχᾶς ἐξέθετο, πρὸς Βη- 0aríiar εἰπὼν, χοὶ τὸ ὁμοροῦν αὐτῇ μέρος ἕτερον Πρὲς δίδι ποῦ ὄρου:, ἔνθα τὸν Κύριον ἀναληφθῆνα: χωρογραφήσος πρόπον τινὰ τὴν τόπον. Τὸ μέντοι δεύτερον ζήτημα, ταύτην ἔχει τὴν λύσιν. “Υπέστρεψαν᾽ μὲν, ἀναλιηφθέντος τοῦ Κυρίου,οἱ ἀπόστολοι elc ἹΙερουσαϊὴμ, καθὼς τῷ Εὐαγγελίῳ περιέχεται, καὶ ἦσαν διαπαντὸς ἐν τῷ ἱερῷ τὸν ὡρισμένον δηλαδὴ χρόνον τῆς προσευχῆς, ὃν ἐξῆν ἐν (9 ἱερῷ διατρίδειν τὰ τούτοις αἰνιξάμενος", ἱστόρησεν " τῷ ἐξ λοιπὰς ὥρας οἴχοι διτριῦον, τουτέστιν ἐν τ [y τῷ ὑ ἐτρ περῴῳ τῷ ἐν ταῖς Πρά: ξεσ: τῶν ἀποστόλων ὃε ἀπαύστως ὑμνοῦντες καὶ εὐλογοῦντες τὸν Küptov. Ὅτι αὐτῷ πρέπει ἡ δόξα, ἅμα τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι, εἰς τοὺς αἰῶνας. Τίνος χάριν ὁ μὲν Ἰωάννης βαστάσαι τὸν σταυρὸν οἱ δὲ λοιποὶ εὐαγγελισταὶ, Σίμωνα τὸν Κυρηναῖον πεποιηχένα! τοῦτο συναὐτὸν ἱστορεῖ τὸν Κύριον " ἐγραψαν Ἐπειδὴ ἑχάτερον πέπραχται. Ἅμα γὰρ τῷ γ ἀπαχθῆναι τὸν Κύριον ἐπὶ τὸ σταυρωθῆνα!, ἐπὶ τῶν ὥμων βαστάζων τὸν σταυρὸν αὐτὸς ἐξῆλθεν, τῶν στρατιωτῶν οὐχ ἀξιούντων βαστάσαι αὐτὸν, μὴ mzρόντος ἑτέρου τοῦ βιστάζειν ὀφείλοντος. Ὡς δὲ ἥψαντο τῆς ὁδοῦ, τότε: ἀγγαρευθεὶς ὁ Σίμων ὑπὸ τῶν στρατιωτῶν, λαθὼν αὐτὸν ἀπὸ τοῦ Κυρίου ἐθάττασεν. Ὅτι δὲ οὕτως ἔχε:, αὐτὰ ἡμᾶς τῶν εὐαγγελιστῶν διδάξει τὰ ῥήματα" ὅτιπερ, ᾿Αγγαρεύουσι παρἄγοντα Σίμωνα Κυρηναῖον, ἐρχόμενον ἀπὸ ἀγροῦ" ὅπερ δηλοῖ, ὅτι τῆς ὁδοῦ velssbde τῆς ἐπὶ τὸν Γολγοθὰν, ἐρχόμενος ἀπὸ ἀγροῦ ὁ Σίμων συνήντησεν. Τὸ γὰρ συναντ τῖσαι; xoig ὁδεύουσι γίνεται. Ὅθεν τὸν σταυρὸν οὐχ ἐξ ἀρχῆς, ἀλλὰ τότε ἀγγαρευθεὶς, ἐθάστασεν.
Aporia.- Pou ton ichthyn ho Xais tos ephagen? El men gar 5 Stēs Galilaias gegonenai ho Iōannēs historēsen? pi tēs Galilaias, pōs ho Louchas phēsin enteilasthai tois kathisate en tę̄ poïei Hierousaōiïēm? mathētais “Hymeis Pōs de echeidēthanian autous exagagōn, anelēēs then eis Ausis. Pollachis hōs en hēmerais tessarachonta to tais syndeipnēsantos tou Iōannēs en tę̄ Galilaią tot tor TA prōton ton t hēs en hǭ kai tou optou ichthyos emnēmoneusen" all᾽ ouch ichthyōn oute anthrachias, oute artou, chathaper en tǭ thc Galilaias hypo Iōannou anagraphenti deipnǭ. Pote to historēthen deipnon tǭ Louchą gegenētai? Ei men gar pro pollou tēs tessarachostēs hēmeras, dēladē tēs analēpseōs, pōs eutheōs analēphthēnai auton egrapsen, eirēchōs hoti Ixxēgagen' autous exō heōs eis Bēthanian, kai ta hexēs. Kai reto eis tous ouragous? El de tę̄ tessarachēstę̄, pōs tote hypo tōn ede epsēlaphato, tę̄ prōtę̄, Ort anepheēmerą kai tę̄ ogdoę̄ tēs anastaseōs ēdē Psēlaphēbtheis? (e Lysis. Hoti tę̄ prōtę̄ hēmerą tēs anastaseōs, to pros hautous historēthen tou Loucha tou ichthyos deïpnou ho brēs ephagen, ech tōn progegrammenōn dēlon hoti. phēsin ᾿Exēgagen autous heōs prys E. xoY hoti, ᾿Ageiēphthē" ou pantōs ex tōn didōsin hēmin eutheōs Y auton aneilēphthai. "Ethos gar tois syngrapheusi syn historian historiais synaptein e de ho Louchas toutomias epimelomenois.,. Ka0' ha kai Matthaïǭ anagegraptai, mēpō ēedan peraiōsanti tēn ex Aigyptou hypostrophēn tou Kyriou, xoX Jalx oichēsin, kai tēn Iōannou eis tēn en Tal!:ton Iordanēn eleusin, kai to toutou chērygma meta triachontai Ez schedon gegonos. Izai alla 05 polla toiauta tois boulomenois exest' synagagein pros pistōsin tēs euag- Yen symphōnias" hina parsleipsōmen, hoti en tais apostolichais Praxesi to xōs anaēmerą tautēn peri tēs ᾿lnalēps chephalaioumenos, en tę̄ tessarachostę̄ gegonena! historēsen. Pōs Louchas en Bēthanian ton Christon tous mathētas & echeithen te analēphthēnai en tais thauma apangellontas, A tou? mathētas, hōs ekeithen tou Kyriou analēphthentos? Pōs de en tǭ Euangeliǭ historēsas, meta tēn analēpsin en tǭ hierǭ diat tous mathētas, hymnountas kai eulogountas ton theon" en tais apostolichais Praxesin eis hyperǭon autous anadethēchenai kai katamenein exetheto? Lysis. Heteron estin Eig Bēthanian, kai Bēthanian. To gar Pros Bēthanian, sin hēmin noein tēn hodon tēn apagousan echei eis X to oros tōn ᾿Elaiōn paracheitai “hoper Louchas exetheto, pros Bē- 0ariiar eipōn, choi to homoroun autę̄ meros heteron Pres didi pou orou:, entha ton Kyrion analēphthēna: chōrographēsos propon tina tēn topon. To mentoi deuteron zētēma, tautēn echei tēn lysin. “Ypestrepsan᾽ men, analiēphthentos tou Kyriou,hoi apostoloi elc HiIerousaïēm, kathōs tǭ Euangeliǭ periechetai, kai ēsan diapantos en tǭ hierǭ ton hōrismenon dēladē chronon tēs proseuchēs, hon exēn en (9 hierǭ diatridein ta toutois ainixamenos", historēsen " tǭ ex loipas hōras oichoi ditriyon, toutestin en t [y tǭ hy etr perǭǭ tǭ en tais Pra: xes: tōn apostolōn hoe apaustōs hymnountes kai eulogountes ton Kuptov. Hoti autǭ prepei hē doxa, hama tǭ Patri kai tǭ hagiǭ Pneumati, eis tous aiōnas. Tinos charin ho men Iōannēs bastasai ton stauron hoi de loipoi euangelistai, Simōna ton Kyrēnaion pepoiēchena! touto synauton historei ton Kyrion " egrapsan Epeidē hechateron peprachtai. Hama gar tǭ g apachthēnai ton Kyrion epi to staurōthēna!, epi tōn hōmōn bastazōn ton stauron autos exēlthen, tōn stratiōtōn ouch axiountōn bastasai auton, mē mzrontos heterou tou bistazein opheilontos. Hōs de hēpsanto tēs hodou, tote: angareutheis ho Simōn hypo tōn stratiōtōn, lathōn auton apo tou Kyriou ethattasen. Hoti de houtōs eche:, auta hēmas tōn euangelistōn didaxei ta rhēmata" hotiper, ᾿Angareuousi paragonta Simōna Kyrēnaion, erchomenon apo agrou" hoper dēloi, hoti tēs hodou velssbde tēs epi ton Golgothan, erchomenos apo agrou ho Simōn synēntēsen. To gar synant tisai? xoig hodeuousi ginetai. Hothen ton stauron ouch ex archēs, alla tote angareutheis, ethastasen.
Question. Where did Christ eat the fish? For John recorded that it happened by [the sea] of Galilee. If in Galilee, how does Luke say that he commanded the disciples, “But you, stay in the city of Jerusalem”? And how, having led them out from there to Bethany, was he taken up …?
Solution. … many times, as in forty days, … John records … in Galilee … the first … in which he also mentioned the broiled fish; but not of fishes, nor of a charcoal fire, nor of bread, as in the supper by the sea of Galilee recorded by John.
[Question.] When did the supper recorded by Luke take place? For if long before the fortieth day, that is, the ascension, how did he write that he was taken up immediately, saying, “He led them out as far as to Bethany,” and what follows, and “he was carried up into heaven”? And if on the fortieth day, how was he then touched by the disciples, having already been touched on the first day and on the eighth of the resurrection?
Solution. That he ate the supper of the fish recorded by Luke with them on the first day of the resurrection is clear from what was written before. And the words “He led them out as far as to Bethany” and “he was taken up” do not at all give us to understand that he was taken up immediately. For it is the custom of writers who aim at conciseness to join one narrative to another; just as it is written by Matthew, who, without having completed the Lord’s return from Egypt and his dwelling in Galilee, [passes to] John’s coming to the Jordan and his preaching, which took place almost thirty years later. And many other such things can be gathered by those who wish, to confirm the agreement of the Gospels; not to mention that in the Acts of the Apostles, summing up the account of the ascension, he recorded that it took place on the fortieth day.
[Question.] How does Luke [say in the Gospel that] Christ [led] the disciples out to Bethany and was taken up from there, but in the Acts [that] the disciples [returned from the Mount of Olives], as though the Lord had been taken up from there? And how, having recorded in the Gospel that after the ascension the disciples stayed in the temple, praising and blessing God, did he set out in the Acts of the Apostles that they went up to an upper room and stayed there?
Solution. “To Bethany” and “toward Bethany” are different. For “toward Bethany” gives us to understand the road that leads there, beside which lies the Mount of Olives; which Luke set out by saying “toward Bethany,” meaning also the part bordering on it, … of the mountain, where the Lord was taken up, describing the place in some way. The second question has this solution. When the Lord had been taken up, the apostles returned to Jerusalem, as is contained in the Gospel, and they were continually in the temple, that is, for the appointed time of prayer, during which it was permitted to stay in the temple, hinting at this by these words; and the rest of the hours they spent at home, that is, in the upper room mentioned in the Acts of the Apostles, ceaselessly praising and blessing the Lord. For to him belongs the glory, together with the Father and the Holy Spirit, to the ages.
For what reason does John record that the Lord himself carried the cross, while the other evangelists wrote that Simon of Cyrene did this? Because both were done. For as soon as the Lord was led away to be crucified, he went out himself carrying the cross on his shoulders, since the soldiers did not deem it fitting to carry it, and no one else was present who was obliged to carry it. But when they had set out on the road, then Simon, pressed into service by the soldiers, took it from the Lord and carried it. That this is so, the very words of the evangelists will teach us: “They pressed into service a passer-by, Simon of Cyrene, coming from the country”; which shows that Simon, coming from the country, met them on the road leading to Golgotha. For meeting happens to those who are travelling. Hence he carried the cross not from the beginning, but when he was then pressed into service.