Opening the library…
The Diatessaron
Tatian
An influential continuous harmony weaving material from the four canonical Gospels into one narrative, known especially through later witnesses because Tatian’s original form does not survive intact.
The original text is lost; surviving witnesses and reconstructions differ and require source-specific review.
Section XV.
[1] Jesus answered and said
[12] And many believed in him when they saw the signs which he was doing. [13, 14] But Jesus did not trust himself to them, for he knew every man, and he needed not any man to testify to him concerning every man; for he knew what was in man.
[15] And after that, Jesus set apart from his disciples other seventy, and sent them two and two before his face to every region and city whither he was purposing to [16] go. And he said unto them, The harvest is abundant, and the labourers are few: [17] entreat now the Lord of the harvest, that he send forth labourers into his harvest. Go [18] [Arabic, p. 59] ye: and lo, I am sending you as lambs among wolves. Take not with you [19] purses, nor a wallet, nor shoes; neither salute any man in the way. And [20] whatsoever house ye enter, first salute that house: and if there be there a son of peace, [21] let your peace rest upon him; but if there be not, your peace shall return to you. And be ye in that house eating and drinking what they have: for the labourer is worthy of [22] his hire. And remove not from house to house. And into whatsoever city ye enter, [23] and they receive you, eat what is presented to you: and heal the sick that are [24] therein, and say unto them, The kingdom of God is come near unto you. But whatsoever city ye enter, and they receive you not, go out into the market, and say, [25] Even the dust that clave to our feet from your city, we shake off against you; but [26] know this, that the kingdom of God is come near unto you. I say unto you, that for Sodom there shall be quiet in the day of judgement, but there shall not be for [27] that city. Then began Jesus to rebuke the cities in which there had been many [28] mighty works, and they repented not. And he said, Woe unto thee, Chorazin! woe unto thee, Bethsaida! if there had been in Tyre and Sidon the signs which were in [29] thee, it may be that they would have repented in sackcloth and ashes. Howbeit I say unto you, that for Tyre and Sidon there shall be rest in the day of judgement, [30] more than for you. And thou, Capernaum, which art exalted unto heaven, shalt sink down unto Hades; for if there had been in Sodom the wonders which were [31] in thee, it would have remained until this day. And now I say unto thee, that for the land of Sodom there shall be quiet in the day of judgement, more than for thee.
[32] [Arabic, p. 60] And he said again unto his apostles, Whosoever heareth you heareth me; and whosoever heareth me heareth him that sent me: and whosoever wrongeth you wrongeth me; and whosoever wrongeth me wrongeth him that sent me.
[33] And those seventy returned with great joy, and said unto him, Our Lord, even [34] the devils also are subject unto us in thy name. He said unto them, I beheld [35] Satan fallen like lightning from heaven. Behold, I am giving you authority to tread upon serpents and scorpions, and the whole race of the enemy; and nothing shall [36] hurt you. Only ye must not rejoice that the devils are subject unto you; but be glad that your names are written in heaven.
[37] And in that hour Jesus rejoiced in the Holy Spirit, and said, I acknowledge thee, my Father, Lord of heaven and earth, that thou didst hide these things from the wise and understanding, and didst reveal them unto children: yea, my Father; so [38] was thy will. And he turned to his disciples, and said unto them, Everything hath been delivered to me of my Father: and no man knoweth who the Son is, save the Father; and who the Father is, save the Son, and to whomsoever the Son willeth [39] to reveal him. Come unto me, all of you, ye that are wearied and bearers of burdens, [40] and I will give you rest. Bear my yoke upon you, and learn of me; for I [41] am gentle and lowly in my heart: and ye shall find rest unto your souls. For my yoke is pleasant, and my burden is light.
[42] And while great multitudes were going with him, he turned, and said unto them, [43] Whosoever cometh unto me, and hateth not his father, and his mother, and his brethren, and his sisters, and his wife, and his children, and himself also, cannot [44] [Arabic, p. 61] be a disciple to me. And whosoever doth not take his cross, and follow [45] me, cannot be a disciple to me. Which of you desireth to build a tower, and doth not sit down first and reckon his expenses and whether he hath enough to [46] complete it? lest when he hath laid the foundations, and is not able to finish, all that [47] behold him laugh at him, and say, This man began to build, and was not able to [48] finish. Or what king goeth to the battle to fight with another king, and doth not consider first whether he is able with ten thousand to meet him that cometh to him [49] with twenty thousand? And if he is not able, he sendeth unto him while he is afar [50] off, and seeketh peace. So shall every man of you consider, that desireth to be a disciple to me; for if he renounceth not all that he hath, he cannot be a disciple to me.
Lit. sunk, a word the choice of which is explained by the Syriac.
Or, I.
Same word in Arabic.
Same word in Arabic.
John ii. 23b.
The meaning is not apparent.
cf. Syriac versions.
The first letter of the word has been lost.
Lit. that, as often in this work.
Lit. powers.
The word as printed by Ciasca perhaps means gifts, but by dropping a point from the second letter we get the post-classical word given in the text above.
See below, § 20, 28, note.
The word translated devil in preceding verse.
This is an Arabic clerical error for forces. The Syriac word for power means also military forces, which was apparently rendered in Arabic army, a word that differs from race only in diacritical points.
cf. Pesh. and A.V. margin.
Lit. that (cf. above, § 1, 50, note).
Or, his life; or, his soul.
This rendering assumes that tower is treated as feminine.
Or, it.
Or, a king like him.
Or, let.