« السابقةمتابعة »
says, is, that to the prophet's mind the gates of heaven were opened, and with the eyes of his spirit he saw sudden and hidden mysteries.
6. Ephrem · has an interpretation of Zech. iii. 1–4, which I have not found in Grotius, or any other modern commentator: it deserves therefore to be particularly taken notice of. “ Satan standing at the right hand of the angel of the Lord to resist him,” represents the neighbours of the Jewish people, who were adversaries to them. “ The brand plucked out of the fire, is the Jewish people burned in the fire of the Babylonish captivity, and now snatched out of the burning. And Joshua the son of Josedech the high-priest,“ clothed in filthy garments," represents the abject and deplorable condition of the Jewish people in the Babylonish captivity. The order for “ clothing him with change of raiment” denotes the purpose of God to alter the condition of the Jewish people for the better, and to bless and prosper them, and to restore his worship among them.
7. Upon Zech. vi. 12, “ Behold the man whose name is the East” (or the “ Branch.”] This man is Zerubbabel, to whom the Spirit by the prophecies of Haggai and Zechariah gave glory like the splendor of the rising sun.-Ver. 13. - Even he shall build the temple of the Lord:” the spoils of Magog affording sufficient for the expences of the work. “ And he shall bear the glory,” that is, receive glory from the conquest of Magog;
“ And shall sit, and rule upon his throne," with firm and durable power, from which none shall be able to remove him, or cast him down. “ And Joshua shall be a priest upon his throne, and the counsel of peace shall be between them both.” Which denotes the harmony and agreement, which by the fear of the Lord shall be established between Joshua the son of Josedech and Zerubbabel the prince and governor of the people. But the things here said under divers symbols of Zerubbabel are understood in the way of allegory of Christ, the true East, and splendor of the Father. 1. Ephrem's comment upon Zech. xii. 10–14, I shall transcribe at the bottom of the
page in the Latin version, without translating it into English.
9. I would likewise 4 place below, in the like manner, Ephrem's comment upon Zech. xiii. 1, and also two passages more explaining in his way the former and the latter part of Zech. xiv. 9.
a Satanas adversarios Judæorum representat, illorum ditio- talis erit luctus, utique magnus, qualis fuit die, quo Josias Rex nem circum insidentes, ipsisque infestos.- - Hic est torris in valle Mageddo ab Ægyptiis confossus occubuit. Constat erutus de igne:' i. e. lignum adustum annos post septuaginta siquidem ex historiâ reipsà Judæ Macchabæi mortem Judæos Babylonico ab igne extractum: ' titionem,' vid. ipsum Sacer- ingenti luctu prosecutos fuisse. Is namque Jerosolymæ invadotem, et universum Israëlitarum populum vocat, captivitatis sores, populoque Judæorum semper infestos, magnis cladibus ærumnis nuper ereptum. - Auferte sordidas vestes ab eo, attriverat. Quare ob acerbum ejus interitum Jerosolyma et induite illum vestibus optimis. Vestimenta Sacerdoti præcipue cives in maximis luctibus fuerunt.- - Lugebit detracta contractas Babylone sordes designant, et præteritam terra per singulas familias :' id est, omnes mærebunt familiæ, ignominiam, quum velut exauctoratus Minister, sacris insigni- singulæ per turmas - Familia David seorsum, et bus privatus atque ab aris remoto ibidem exularet. In Zach. mulieres ejus seorsum.' &c. i. e, separatim ab uxoribus conT. ii. Syr. p. 285. A. B. C.
juges, et omnes qurcumque feminæ a viris. Hæc quidem, b. Ecce vir, et nomen ejus Oriens.'] Zorobbabel est, cui ut dixi, secundum historiani, acta sunt in funere Judæi MacSpiritus vaticiniis et auctoritate Aggæi et Zachariæ gloriam, et chabæi. Nihilominus, ex arcanå et verâ significatione vere quasi Orientis solis splendorem, contulit.-'Et ipse exstruet borum, de Domini morte intelligenda sunt. In Zach. T. ii. templum Domini,' sunitus vid. et expensas sufficientibus Syr. p. 306. populi Gog spoliis. 'Ipse accipiet gloriam,' a victâ dissipatà- diEt aperietur fons salutis domui David, et habitatoribus que gente Magog. • Et sedebit, et dominabitur super solio Jerusalem.'] Habet hic in superficie locus hunc significatum. suo,' firmâ et stabili dominatione, quâ nemo illum dejiciat. Populo Judæorum, ne porro tristitià suffocetur, ratus nullain * Et Jesus erit Sacerdos super solio suo, et consilium bonum afflicto superesse spem, Jonathias, Judæ Macchabæi frater, erit inter illos duos. Significat concordiam et pacem timore salutis pandet viam, quove a fonte eadem petenda sit, mon. Domini firmatam inter Jesum filium Josedech et Zorobbabe- strabit. Ex interpretatione vero spirituali, et quidem verissilem populi principem et ducem. Cæterum quæ hic de Zo- mâ, discimus fontem salutis esse effluvium pii sanguinis et robbabele per varia symbola prædicantur, per allegoriam præ- aquæ sanctissimæ, quæ de latere Domini in cruce manârunt dicta accipiuntur de Christo, cum ipse sit verus Oriens, et * ad aspersionem, et ad emundationem.' Ibid. p. 306 et 307. ortus ex Patre splendor. In Zach. cap. vi. T. ii. Syr. p. 294, Et erit Dominus Rex super universam terram.'] Claram 295.
est, hunc locum ad felicissima Macchabæorum tempora perti"Plangent eum planctu, quasi super unigenitum.: Juxta nere, quando, depulså idololatria, quam Antiochus induxerat, historiam, in hunc sensum dicta accipiuntur. • Aspicient ad unius Dei cultum Judæa universa amplexa est. Nihilominus, me, in eum, quem crucifixerunt. Aspicient ad me:' id est, quæ hic adumbrata vides, per Christi adventum absoluta et clamabunt ad me quicumque Judam Macchabæum amave- perfecta sunt. Ibid. p. 310. C. runt, dolentque modo confossum et interfectum a Gentibus : r. In die illâ erit Dominus unus, et erit nomen ejus unum.') hunc, quasi filium unicum, affectu plane materno · lugebunt, Hoc, quod dixi ad Macchabæorum tempus et Judæorum ac frangentur dolore propter eum,'ut frangi solet mater propter ditionem pertinere, in toto terrarum orbe perfectum est,
In illa die magnus erit planctus quando, promulgato evangelio, mundus universus in eum crein Jerusalem, sicut planctus Baramon in valle Mageddo :' i. e. didit, et agnovit ipsum esse Deum. Ibid. E.
10. Ephrem supposeth, that · our Lord wrought no miracles before his baptism, when he was thirty years of age.
11. He intimates, that • Christ's ministry lasted two years, he living on this earth two and thirty years.
12. He has some remarks d upon our Saviour's three miracles of raising the dead, Jairus's daughter, the widow of Nain's son, and Lazarus.
13. He supposeth, that the apostles had, or chose to themselves several provinces: Peter, he says, preached at Rome, John at Ephesus, Matthew in Palestine, and Thomas in the Indies. But this account is imperfect, as every one may perceive. Here is no mention of St. Paul's. travels, so well known from the Acts, and his own epistles.
14. In several places he speaks of the success of the gospel. The 8 Jewish prophets, he says, for a long time were of little service; but when joined by the apostles, the empire of sin was soon destroyed, and the world was enlightened with divine knowledge.
15. Ephrem often asserts in strong terms the powers of free-will in men.
I. His time. II. A catalogue of the books of the Old and New Testament. III. Remarks upon it.
1. Having given an account of Ephrem of Edessa, it will not be amiss to take in another learned Syrian writer, though he be much later in time. I mean * Ebedjesu, of the sect of the Nestorians, who was bishop of Nisibis, called by the Syrians Soba, in the latter part of the 13th century, and died in the year 1318. As' he had been before bishop of Sigara from the year 1285, I place him as flourishing about that time.
a Nam usque ad suum in Jordane baptismum Christus provideas, antequam elabatur tempus pænitentiæ, et miserinullum patravit miraculum. In Ezech. cap. i. T. ii. Syr. p. cordiæ fores claudantur. Paræn. 4. T. iii. Syr. p. 411. F. 165. D.
Jugum tuum meâ ego voluntate suscepi. Non tu me reHoræ itaque duæ postremæ designant duos annos, quibus luctantem illud subire coëgisti. Egomet sponte meâ ad excoChristus seipsum miraculis et signis manifestavit, et nostræ lendum agrum tuum me obligavi. Sed, heu! semen a te salutis opus moriendo absolvit. In 2 Reg. xx. 10. T. ii. Syr. acceptum in spem uberrimæ messis datum seminare neglexi. p. 562. C. c Vid. Ibid. A.
&c. Paræn. 5. T. iii. Syr. p. 415. A. B. Vid. Paræn. 13. p. • In selecta Scripturæ loca. T. ii. Syr. p. 389.
431. Paræn. 22. p. 455. D. E. De Diversis Serm. p. 672, -quia similiter Apostoli provincias sortiti sunt. Simon 673. Vid. et De Libero humanæ voluntatis arbitrio Sermones Romam docuit, Johannes Ephesum, Matthæus Palæstinam, et
Ibid. p. 359–366.
Quis enim neget, illis manere vitam, quando videt ipsorum
Catalogi hujus auctor, cognomento Bar-Bricha, id est, Filius 8 Allegoria. Gedeonis buccinæ evangelii tubam præsigni- Benedicti
, gente Chaldæus, sectâ Nestorianus, dignitate Episficabant. Evangelii namque personante tubâ, et coruscante copus: floruitque sub Jaballaha, Chaldæorum Nestorianorum sacramentorum Christi lampade, peccati imperium eversum Patriarchâ, a quo Metropolita Sobæ et Armeniæ ordinatus est. est. Rursus hydriæ, inclusas lampadas continentes, Judæorum Obiit sub initium mensis Novembris anni Græcorum 1630, synagogas significabant, intra quas scripta Prophetarum oracula Christi 1318. Assem. B. Or. T. iii. p. 3. in notis 2. oppressa et abscondita diu jacuerunt. Postquam vero Judæi Primum fuerat episcopus Sigaræ et Arabiæ, circa annum virtute crucis Christi fracti contritique fuere, continuo pro- Christi 1285, ut adnotatur in elegantissimo Syriaco Evangepheticarum lampadum fulgor emicuit, et Apostolorum luce liorum codice, qui exstat in Bibliothecâ Collegii Urbani de adjutus totum terrarum orbem implevit. In cap. vii. Judic. Propaganda Fide. Deinde ad archiepiscopatum Sobæ et ver. 21. T. i. Syr. p. 318, 319.
Armeniæ evectus est, ut supra dixi. Soba autem Syris eadem b Sita est in tuâ potestate salus, tibique est libera optio eli- est ac Nisibis, Id. ib. not, 3. gendi vitam, vel interituin. Vide, ut rebus tuis tempestive
II. Dr. Asseman first published an accurate edition of his · Catalogue of Ecclesiastical Writings at Rome, in 1725. Ebedjesu in his introduction proposeth to give a catalogue of all the divine books, and all other ecclesiastical writings : he first enumerates the books of the Old Tes. tament, and then the New ; this latter part I shall transcribe.
· Having mentioned the writers of the Old Testament, I proceed to those of the New. The * first of which is Matthew, who published his gospel in Palestine, written in Hebrew; the next • is Mark, who preached in Latin, in the famous city of Rome; then Luke, who taught and wrote 6.at Alexandria, in the Greek language; and John, who wrote his gospel at Ephesus, in the • Greek tongue. And the Acts of the apostles, which Luke inscribed to Theophilus. Three
epistles likewise, which in every book (or copy) and language are ascribed to apostles, namely, • to James, Peter, and Jolin, and are called catholic. And fourteen epistles of the great apostle
Paul: the epistle to the Romans, written at Corinth, and sent from thence; the first epistle to the Corinthians, written at Ephesus, and sent from thence by the hands of Timothy; the second • to the Corinthians, written at Philippi in great Macedonia, and sent by the hands of Titus. The
epistle to the Galatians Paul wrote at Rome, and sent it by the hands of Titus, a chosen and • approved vessel : the epistle to the Ephesians was written at Rome, and sent from Paul him• self by the hands of Tychicus; the epistle to the Philippians was written at Rome, and sent by
Epaphroditus, a beloved brother ; the epistle likewise to the Colossians was written at Rome, and • sent by Tychicus, a disciple of the truth; the first epistle to the Thessalonians was written in the
city of Athens, and sent by the hands of Timothy; the second to the Thessalonians was written • at Laodicea in Pisidia (Phrygia,) and sent with T'imothy ; the first epistle to Timothy was written • at Laodicea, a city of Pisidia [Phrygia,) and sent by Luke; the second epistle to Timothy was « written at Rome, and sent by the same Luke, the physician and evangelist ; the epistle to Titus
was written at Nicopolis, and sent and carried by Epaphroditus ; the epistle to Philemon was • written at Rome, and sent by Onesimus, servant of the same Philemon; the epistle to the • Hebrews was written in Italy, and sent by Timothy, son according to the spirit.'
III. Upon this catalogue we may make a few remarks.
1. The order of the books of the New Testament should be observed. The gospels, the Acts of the apostles, three catholic epistles, and St. Paul's fourteen epistles : which too are mentioned in the order, which now obtains among us; the epistle to the Romans first, and that to the Hebrews last. And by Dr. Asseman we are assured, that here Ebedjesu followed the order which is in general use among the Syrians : in which order also the books are placed in the ancient manuscript copies of the New Testament. Gregory Barhebræus observed also the same order in his commentaries. But James of Edessa, in a book written by him, first mentions the Acts of the apostles, then the catholic epistles of James, Peter, and John; after that Paul's epistles, and lastly the four gospels.
2. What Ebedjesu says of the places and languages, in which the several gospels of Matthew, a Carmen Ebedjesu, continens Catalogum Librorum om
Jacobo scilicet, et Petro, et Joanni, nium Ecclesiasticorum. Ib. p. 3.
Et Catholicæ nuncupantur.
Apostoli autem Pauli magni
Epistola ad Romanos,
Quæ ex Corintho scripta est, &c. &c.
Ebedjesu Catalog. ap. Asseman. Bib. Or. T. iii. p. 8–12. c Nunc, absoluto Veteri,
d In recensendis Novi Testamenti libris vulgatum apud Aggrediamur jam Novum Testamentum :
Syros ordinem sequitur Sobensis, quo Evangeliis subjunguntur Cujus caput est Matthæus, qui Hebraïce
Actus Apostolorum, deinde epistolæ Catholicæ Jacobi, Petri, In Palæstina scripsit.
et Joannis, mox epistolæ Pauli. Hunc ordinem et codices
antiqui manuscripti repræsentant: quo etiam Barhebræus Post hunc Marcus, qui Romane
Novum Testamentum commentariis illustravit, in suo Horreo Locutus est in celeberrimâ Roma :
Mysteriorum, ut notavi, Tom. ii. Bib. Or. p. 282. Jacobus Et Lucas, qui Alexandriæ
vero Edessenus in libro, cui titulus Onomasticon, cit. tom. ii. Græce dixit, scripsitque,
p. 499. primo loco Actus Apostolorum ponit, deinde epistolas Catholicas Jacobi, Petri, et Joannis: postea epistolas Pauli
, Et Joannes, qui Ephesi
postremo quatuor Evangelia. Assem. B. Or. T. ii. p. 8. Græco sermone exaravit Evangelium. Actus quoque Apostolorum,
. Hæc est communis Syrorum sententia de sermone, quo Quos Lucas Theophilo inscripsit,
primum Evangelia conscripta dicuntur : Matthæi scilicet He
braïce in Palæstina : Marci Romane, hoc est, Latine, Romæ ; Tres etiam epistolæ, quæ inscribuntur
Lucæ Græce Alexandriæ, et Joannis item Græce Ephesi. In Apostolis in omni codice et lingua,
eamdem sententiam adnotatum legitur ad calcem omnium,
Mark, Luke, and John were written, we are assured by Asseman, is agreeable to the common opinion of the Syrians in general.
3. It is not needful to examine the accounts here given of the places where St. Paul's epistles were written, or the persons by whom they were sent: but it is worth notice, that the epistle to the Ephesians is here intitled, as with us.
4. Ebedjesu mentions only three catholic epistles, omitting the second of Peter, and second and third of John, and the epistle of Jude: which, as we are also assured by Asseman, is agreeable to the common sentiments of the Syrians. And he refers to a work of James of Edessa, the title of which I shall put in the margin, confirming the account, that there are but three catholic epistles in the ancient Syriac version.
5. The book of the Revelation likewise is omitted; nor is it, as Asseman' says, in the ancient Syriac version ; nor did Barhebræus, or James of Edessa, write commentaries upon it; but Ephrem, he says, quotes it as a canonical book of scripture; and from Ephrem's quotation of that book, he argues, may be learned and concluded, what was the sentiment of the most ancient Syrians about it.
6. I place below' another note of that learned writer, where he says, that the Revelation is wanting in the ancient Syriac version, which they call Simple ; and that none of the Syrians have any reading out of this book in their public lessons; and that Gregory Barhebræus seems to doubt of its genuineness, and to approve of the sentiment of Dionysius of Alexandria. However, he says, that the Egyptian Christians in general receive the book of the Revelation as canonical, without hesitation.
7. I would now make another remark upon this part of Ebedjesu's Catalogue. Whatever was the general opinion of the Syrians, concerning the four catholic epistles, which have been doubted of by some, and concerning the book of the Revelation : I think, that Ebedjesu should not have passed them by in total silence: he could not be unacquainted with them. In the following part of his Catalogue, among the works of Hippolytus, hè particularly mentions his vindication of John the apostle's Revelation. The passage of Ebedjesu was formerly quoted by uss in the chapter of Hippolytus. I would now add from the works of Ephrem since published, that James bishop
quotquot vidi, Syriaco sermone exaratorum tum recentium xiv. Pauli, Evangelii Matthæi, Marci, Lucæ, Joannis. Ap. tum antiquorum Evangeliorum. Nec dissentiunt Barsalibæus Asseman. Bib. Or. T. ii. p. 499. et Barhebræus in Præfatione ad Evangelia. Quod autem • Apocalypsim Joannis nec Sobensis recensuit, nec Barhe. Hebraïca lingua, quà Matthæus scripsisse dicitur, non sit illa, bræus aut Jacobus Edessenus exposuere, duabus de causis : quæ réverk Hebræorum propria est, sed Chaldaïca, seu Syriaca, vel quia ab ipsis inter libros canonicos minime admissa fuit : quæ Judæis post captivitatem Babylonicam, Christi Apostolo- vel, quod verosimilius censeo, quia ea in Syriacâ Simplici, rumque temporibus, vernacula erat, docet idem Barsalibæus quam vocant, Scripturæ Versione baud exstabat. Cæterum præfatione in Matthæum. Assem. ib. p. 8. not.
Apocalypsim tamquam canonicum librum a S. Ephræmo ag• Ubinam scriptæ, et per quos missæ, [Pauli epistolæ qua- nitam fuisse liquet ex ejus carmine in illud Psalmi-de quo tuordecim,] ad calcem manuscriptorum codicum diligenter dixi Tom. I. p. 141. Asseman. Bib. Or. T. iii. p. 8. adnotatum est, tam in Versione Syriacâ, quam in Græcis · Quod ideo notavi, ut constaret Syrorum antiquissimorum exemplaribus, unde quæ hic a Sobensi affirmantur, descripta de illius libri auctoritate judicium contra Hebedjesu, qui in sunt. Asseman. Ib. p. 10. notis.
Catalogo manuscripto inter libros canonicos Apocalypsim non * Ex communi Syrorum sententiâ tres tantum Canonicas nominat. Bib. Or. T. i. p. 141. epistolas recenset, quarum scilicet de auctoritate Syri nunquam 'De Apocalypsi Joannis dubitatum olim fuit, an inter dubitârunt, quæque ab initio inter canonicos libros in Syriacâ canonicos libros esset; maxime apud Orientales ecclesias, versione simplici collocatæ sunt. Sane (ut verbis utar Fabricii teste Junilio Africano. Dubitasse videtur et Barhebræus in Tom. iii. Bibliothecæ Græcæ p. 145.) in antiquis codicibus, suo Nomocanone cap 7. sect. 9, ubi hanc Dionysii Alexanet primis editionibus Versionis Syriacæ Novi Testamenti drini sententiam refert: ' Apocalypsis, quæ nomine Joannis
Epistola secunda et tertia Joannis, et posterior Petri, et Judæ * Apostoli prænotatur, non ejus est, sed vel Cerinthi, qui • illa etiamnum desideratur.' Dionysius Barsalibæus, apud 'cibum et potum similiter super terram post resurrectionem Pocockium Præf. ad epistolas Judæ, 2 Petri, 2 et 3 Joannis, docet ; vel Joannis cujuspiain alterius. Duo enim sunt monet, epistolas hasce non fuisse versas in linguam Syram, 'Ephesi monumenta, quæ hoc nomine noscuntur.' Certe Syri, * cum libris, qui diebus antiquis redditi sunt, ideoque non in- tum Jacobitæ tum Nestoriani, lectionem nullam ex Apo• veniri, nisi in versione Thomæ episcopi Heracleensis.' Hinc calypsi in ecclesiâ recitant: et tam in manuscriptis Syriacis, apud Jacobum Edessenum in Onomastico tres tantum Catho- T. N. codicibus, quam in eo Exemplari, quod, Mose Marlicæ, non secus atque hic in Catalogo Sobensis, enumerantur ; deno Ignatii Jacobitarum Patriarchæ Oratore procurante, a nimirum Jacobi, Petri, et Joannis, ut recensui. T. ii. Bib. Or. Joanne Alberto Widmanstadio Viennæ Anno Christi 1555, p. 499. Asseman. ib. p. 9, 10.
typis editum fuit, Apocalypsis desideratur. - Cæterum Jacobi episcopi Edesseni Vocum Difficiliorum, quæ in Ægyptii eam constanter admittunt, ut ex canone Alulbarcati Syriaca Veteris ac Novi Testamenti Versione occurrunt, re- liquet : eamdemque doctis Commentariis illustravit Benassa censio et punctatio : nimirum Genesis, Exodi, -Actuum lius, quorum exemplar Arabicum exstat in Bibliothecâ ColApostolorum, Epistolæ Jacobi, Petri, Joannis, Epistolarum legii Maronitarum de Urbe. Id. T. iii. p. 15, 16.
Vol. i. p. 502. note." VOL. II.
of Edessa, in a passage referred to some while ago," mentions that book of Hippolytus, which he calls a commentary upon the Revelation, or an explication of it: which seems to shew, that this work of Hippolytus was well known to learned Syrians; consequently, the book of the Reve. lation could not be unknown, nor very obscure among them. Though those epistles, and this book, were not in the ancient Syriac version; yet, very probably, they were in the Syriac language, in some other translation. Supposing this to be the case, I think, Ebedjesu was obliged to mention them: if they were not equally respected with the other books of the New Testament, he might have said so. He might have made two sorts of divisions or sacred books : some universally received, and respected as divine and canonical, and others, which were not of that high authority, and about which some had doubts.
8. However, we here plainly see what are the books of scripture, which are generally received by the Syrian Christians. And we are much obliged to Dr. Joseph Asseman for giving us the Catalogue of Ebedjesu, as he found it in the manuscript: which another editor of that Catalogue did not do, but of his own head added the epistle of Jude and the “ Revelation. He also struck out the word three, saying, instead of three epistles, the epistles, that is, of James, Peter, John, and Jude, which are called catholic: for which he has been justly censured by that honest man, and excellent writer, the late Isaac Beausobre.
9. They who are desirous to inform themselves concerning the Syriac version or versions of the New Testament, may consult, beside others, Fabricius, Asseman, andi Wetstein.
CH A P. CIV.
PACIAN, BISHOP OF BARCELONA,
1. Pacian, bishop of Barcelona, is in Jerom's Catalogue. I place the chapter * below: He flourished about the year 370, and died an old man before 390.
2. Pacian had a son named Flavius Dexter, to whom Jerom inscribed his Catalogue, at
a See here p. 484."
heptasyllabi ratio, quæ hic nulla est, hanc appendiculam e Hanc porro mulierem, [Vid. Apoc. xvii. 3—6.) id est, genuino Sobensis Catalogo excludit. Id. ib. p. 10. in notis. gentem rerum dominam, vectam bestià, id est, orbis imperium · Aussi Ebedjesu n' a-t-il mis dans son Catalogue ni les obtinentem, invadet coluber Antichristus, seducet, et perdet. quartre autres Epitres, ni l'Apocalypse. Mais Abraham Jam illud imperium ad eos pertinere, qui Latini dicuntur, Échellensis, qui avoit publié ce Catalogue avant M. Asseman, Spiritus in sanctis viris inhabitans declaravit, et docuit per n'a pas fait difficulté d'y ajoûter l' Epitre de S. Jude, et de Hippolytum Episcopum et Martyrem in eo libro, quo Joannis mettre, après l'article des Épîtres de S. Paul ; ' la Revelation Theologi Apocalypsim interpretatur. Jacob. Edessen, in • de S. Jean a été écrite en Grec dans l'isle de Patmos.' C'est Jacobi de Antichristo in Benedictione Dan Vaticinium. Ap. S. un echantillon remarquable de la mauvaise foi de ce Maronite, Ephræm. Comm. in Gen. T. Syr. i. p. 192.
&c. Hist. de Manich, T. i. c Tres Epistolas.] Jacobi scilicet, Petri, et Joannis. Ita habet Edw. Pocock's Preface to his Commentary upon the Sobensis in manuscripto nostro codice. At Echellensis in Prophesy of Micah, and elsewhere. Br. Walton. Prolegom. Catalogo impresso p. 8, et 9, hunc locum sic edidit : Epistolæ ap. Bibl. Polyglott. n. xiii. De Lingua Syriacâ et Scripturæ consignatæ ab Apostolis omni charactere et lingua ; nempe Versionibus Syriacis, Fr. Spanh. T. i. p. 650. Fr. Ad. Lamp.
Jacobo, Petro, Joanne et Judâ ; et ideo catholicæ vocantur. Prolegom. ad Joan. 1. i. c. 4. ver. 7. Jer. Jones on the Canon Ubi nomen Judæ, ut mihi videtur, de suo adjiciens, vocem of the N. T. Vol. i. p. 105–144. illam,'tres epistolæ,' in hanc, Epistolæ,' mutavit, contra & Fabr. Bib. Gr. T. iii. p. 201, 202. T. v. p. 320, 321. metri Syriaci rationem, et contra ipsius Sobensis mentem, qui h Asseman. Bib. Or. T. ij. c. xii. De Tho. Heracl. p. 90 ex communi Syrorum sententiâ tres tantum canonicas episto- –94. Vid. ib. cap. x. p. 82, 83. et p. 23. et p. 307. b. et alibi. las recenset, quarum scilicet de auctoritate Syri numquam J.J. Wetsten. Prolegom. ad N. T. Gr. edit, accurat. cap. dubitârunt, quæque ab initio inter canonicos libros iu Syriaca ix. et Prolegom. ad N. T. Gr. p. 109, 112. Versione Simplici collocatæ sunt. (Vid. reliqua supr. p. 441, k Pacianus, in Pyrenæi jugis Barcelonæ episcopus, castitate not.'] Assem. Bib. Or. T. iii. p. 9 notis.
et eloquentiâ, et tam vitâ quam sermone clarus, scripsit varia Echellensis p. 15, post epistolam Pauli ad Hebræos hæc opuscula, de quibus et Cervus, et contra Novatianos. Sub verba de Joannis Apocalypsi addit, quæ in textu Sobensis de- heodosio Principe, jam ultimă senectute mortuus est. De V. siderantur : Revelatio Joannis Græce scripta est in insula I. cap. 106. • Patmi.! Præter argumenta, quæ supra adduxi, vel ipsa metri | Hortaris, Dexter, ut, Tranquillum sequens, Ecclesiasticos