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 XXXII.
[1] And when Jesus entered
[12] And when Jesus sat down over against the treasury, he observed how the multitudes were casting their offerings into the treasury: and many rich men were [13, 14] throwing in much. And there came a poor widow, and cast in two mites. And Jesus called his disciples, and said unto them, Verily I say unto you, This poor [15] widow cast into the treasury more than all the people: and all of these cast into the place of the offering of God of the superfluity of their wealth; while this woman of her want threw in all that she possessed.
[16] And he spake unto them this parable, concerning people who trusted in themselves [17] that they are righteous, and despised every man: Two men went up to the [18] temple to pray; one of them a Pharisee, and the other a publican. And the Pharisee stood apart, and prayed thus, O Lord, I thank thee, since I am not like the rest of men, the unjust, the profligate, the extortioners, or even like this publican; [19] but I fast two days a week, and tithe all my possessions. And the publican was [20] standing at a distance, and he would not even lift up his eyes to heaven, but was [21] beating upon his breast, and saying, O Lord, have mercy on me, me the sinner. I say unto you, that this man went down justified to his house more than the Pharisee. Every one that exalteth himself shall be abased; and every one that abaseth himself shall be exalted.
[22] [Arabic, p. 123] And when eventide was come, he left all the people, and went outside the [23] city to Bethany, he and his twelve, and he remained there. And all the people, because they knew the place, came to him, and he received them; and them that [24] had need of healing he healed. And on the morning of the next day, when he returned [25] to the city from Bethany, he hungered. And he saw a fig tree at a distance on the beaten highway, having on it leaves. And he came unto it, expecting to find something on it; and when he came, he found nothing on it but the leaves—it was not [26] the season of figs—and he said unto it, Henceforward for ever let no man eat fruit of thee. And his disciples heard.
[27] And they came to Jerusalem. And there was there a man of the Pharisees, [28] named Nicodemus, ruler of the Jews. This man came unto Jesus by night, and said unto him, My Master, we know that thou hast been sent from God as a teacher; and no man can do these signs that thou doest, except him whom God is [29] with. Jesus answered and said unto him, Verily, verily, I say unto thee, If a man [30] be not born a second time, he cannot see the kingdom of God. Nicodemus said unto him, How can a man who is old be born? can he, think you, return again to [31] his mother’s womb a second time, to enter and be born? Jesus answered and said unto him, Verily, verily, I say unto thee, If a man be not born of water and the Spirit, [32] he cannot enter the kingdom of God. For he that is born of flesh is flesh; and he that [33] is born of Spirit is spirit. Wonder not that I said unto thee that ye must be born a [34] [Arabic, p. 124] second time. The wind bloweth where it listeth, and thou hearest its voice, but thou knowest not from what place it cometh, nor whither it goeth: so [35] is every man that is born of the Spirit. Nicodemus answered and said unto him, [36] How can that be? Jesus answered and said unto him, Art thou teaching Israel, [37] and yet knowest not these things? Verily, verily, I say unto thee, What we know [38] we say, and what we have seen we witness: and ye receive not our witness. If I said unto you what is on earth, and ye believed not, how then, if I say unto you [39] what is in heaven, will ye believe? And no man hath ascended up into heaven, except him that descended from heaven, the Son of man, which is in heaven. [40] And as Moses lifted up the serpent in the wilderness, so is the Son of man to be [41] lifted up; so that every man who may believe in him may not perish, but have [42] eternal life. God so loved the world, that he should give his only Son; and so every one that believeth on him should not perish, but should have eternal life. [43] God sent not his Son into the world to judge the world; but that the world might [44] be saved by his hand. He that believeth in him shall not be judged: but he that believeth not is condemned beforehand, because he hath not believed in the name [45] of the only Son, the Son of God. This is the judgement, that the light came into the world, and men loved the darkness more than the light; because their deeds [46] were evil. Whosoever doeth evil deeds hateth the light, and cometh not to the [47] light, lest his deeds be reproved. But he that doeth the truth cometh to the light, that his deeds may be known, that they have been done in God.
Matt. xxi. 12a; John ii. 14a.
Matt. xxi. 12b.
John ii. 14b.
Matt. xxi. 12c.
Or, if.
Mark xii. 42a.
Mark xii. 44a.
Lit. house of the offering of God, as in the ms. described by Gildemeister (at Luke xxi. 4); but it is simply a reproduction of the phrase used in the Peshitta at Luke xxi. 3. The parallel passages are a good deal fused together.
Lit. between him and himself.
Or, gains.
Mark xi. 19a; Matt. xxi. 17.
Lit. one (Syriac).
Lit. and it.
Mark xi. 15a; John iii. 1.
Or the teacher of.
The Arabic particle means in order that. Perhaps it is a clerical error for so that; or it may be meant to represent the Syriac.
The translator has followed too closely the order of words in his Syriac original, which agrees with the Text. Rec.