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IV. The Festal Epistle, just transcribed, is generally allowed to be genuine : but as some may not reckon it to be certainly so, and as such catalogues are liable to alterations, and possibly some things may have been inserted by later transcribers, to make it more agreeable to the sentiments of their own times; it will be best, for fuller satisfaction, to observe the quotations of scripture in other works of Athanasius.
1. The four gospels, as we have sufficiently seen, were always received by all catholic Christians in general : it is, therefore, quite needless to refer to any of the numerous quotations of them in the works of this writer.
We may however observe, that he gives likewise the same title to all the apostles in general, calling them our Saviour's divines.'
2. The Acts of the apostles too were generally received: nevertheless I shall refer to one or two of the many passages of Athanasius, where this book is largely quoted by him.
· Let' them hear the great and blessed appostles in the Acts.' After which he quotes some of the discourses of Peter and Paul there recorded. He quotes this book as written by St. Luke. Again, according to the divine Acts of the apostles.
3. The Festal Epistle expressly mentions fourteen epistles of Paul. Thirteen were universally received. The epistle to the Hebrews is often quoted by Athanasius as the apostle Paul's.
4. We proceed to the catholic epistles.
(3.) Words of the second epistle of Peter are several times quoted: and sometimes expressly as Peter's.
(4.) The first epistle of" John is oftentimes quoted, and sometimes very distinctly.
(5.) The second epistle of John is quoted:o very distinctly. I have no particular reference to the third epistle. (6.)
Athanasius has twice the words of Jude, ver. 6. 5. The book of the Revelation is several 4 times, and largely, quoted by Athanasius.
6. Upon the whole, then, we perceive, from the other genuine and unquestioned writings of Athanasius, as well as from the Festal Epistle, that this famous bishop of Alexandria, in the fourth century, received the same books in the New Testament as canonical which we do..
V. Besides these books the Festal Epistle mentions two others, the • Doctrine of the Apostles,' and the “Shepherd of Hermas : and they are both so mentioned, as to shew plainly, that they were not a part of the rule of faith, or books by which doctrines may be proved. They are said to be without,' and not canonical;' that is, out of the canon.
1. Of the former I have already 'spoken sufficiently, and shall add nothing farther. 2. Of the Shepherd of Hermas too we have distinctly observed the value set upon it by
Epistola Festalis, initio mutila, ut cuique palam est, ex Και Πετρος είραψε: Κομιζομενοι το τελος της πιςεως. [1 numero esse videtur epistolarum Athanasio Festalium ab Pet. i. 9.) Epist. i. ad. Serap. p. 653. E. Hieronymo memoratarum lib. de Scriptoribus Ecclesiasticis, | Vid. Hist. Arian. ad Monach. n. 29. p. 360. D. E. Vid. in qua tamen nonnulla forte occurrat adversa suspicio. & Ep. ad Amun. p. 960. A. Verum, nostro quidem judicio, nibil est, ut eâ de causâ hæ- η Ο ελεξεν ο Πείρος, ίνα γενησθε θειας κοινωόι φυσεως. Οr. Benedictin. Monitum. T. i. p. 958.
i. contr. Arian, n. 16. p. 420. E. 2. Pet. i. 4. Conf. Ep. i. η φησι και ο θεολοίος ανηρ Εν αρχή ην ο λοίος.- Cont. ad Serap. n. 23. p. 672. C. & ad Adelph. n. 4. p. 914. A. Gent. n. 42. T. i., p. 41. C. D.
-Δηλοι ο Ιωαννης, εν τη πρωτη επιςολη λείων 87ως. • Ταύτα δε και παρα των αυτο το σωληρος θεολοδων ανδρων AT
αρχής. Or. iv. contr. Arian. n. 26. p. 637. C. D. σινεσθαι τις δυναθαι ενθυγχανων τοις εκεινων γραμμασιν. De ως είραψεν ο μακαριος Ιωαννης. κ. λ. Αdν. Arian. Οrat. 1. in. Incarn. n. 10. p. 55. D.
P. 405. A. 4 Ακοοντες και των μεταλων και μακαριων αποσολων εν ταις ° Και μηδε καν χαιρειν τοις τοιε7εις λείειν, ίνα μη ποτε και IIpageri. x... De Sent. Dionys. 11. 7. p. 247. D.
ταις αμαρίιαις αυτων κοινωνοι γενωμεθα, ως παρηγίείλει ο • Πανία μεν όσα ο κυριος ημων ως εγραψεν ο Λακας, pagxapios Iwavens. Ep. Enc. ad Ep. Æg. n. 6. p. 400. C. πεποιηκε τε και εδιδαξεν. Εp. Encyl. η. 1. p. 270. Β.
Ep. 1. ad Serap. n. 26. p. 675. A. Ep. 2. ad Serap. n. 3. -καια τας θειας των Αποσολων Πραξεις. Αd Amun. n. i. p. 959. C.
9 Kai Ev Ty Aroxanutel. %. d. Or. i. contr. Arian. n. II. και ο μεν γαρ μακαριος Παυλος εν τη προς Εβραιες φησι. De p. 415. D. Vid. & Orat. ii. contr. Ar. n. 23. p. 491. B. C. & Decret. Nic. Syn. A. 18. p. 223. E. Et passim.
Or. iv. contr. Ar, n. 28. p. 639. & Ep. ii. ad Serap. n. 2. Kai worris, ó anosoros Ørjot roue. De Sent. Dionys. n. 20. p. 257. E. Vid. Jac. iv. 11.
See p. 259.-261. i Ow ενι δε παρα τω θεω, ως ειπεν ο Ιακωβος, παραλλαψη,
s See p. 259. 7 Tporty OTORIArua. Ep. 1. ad Serap. n. 26. p. 674. D. Vid. Jac. i. 17.
p. 685. A.
former writers: all that remains is to consider, what notice Athanasius takes of this book in his other works.
3. In one place it is quoted as a very useful book. He quotes it again in another place, which I refer to in the margin. · In another place he quotes a passage of it, which he supposeth the Eusebians had an eye to. Once more, he quotes it upon account of an argument of the Arians from the same passage before referred to.
• But it is written in the • Shepherd : (since they allege that book too, though it is not in the canon :) First of all
, believe, that there is one God.—' Having answered their argument, he adds : · And why do they blame those who think rightly, for using unscriptural phrases, when they make use of unscriptural phrases to support impiety?"
4. Nothing can be plainer, than that the Shepherd of Hermas was not a book of authority with Athanasius.
VI. I shall take notice of but very few various readings in the works of this writer. 1. The Benedictines in their edition put our author's citation of Acts xx. 28. according to the common reading, “ Feed the church of God.” But they acknowledge in S a marginal note, that some manuscripts have Lord, others Christ.
2. Athanasius has a very uncommon reading at Rev. xxii. 14, which I place at the bottom of the page, with a'remark.
VII. About the year < 340, Athanasius sent a copy of the Bible to the emperor Constans. He speaks of it in a letter to Constantius, whom he assures, “ that he had written to his brother • but once before, and then again upon 'occasion of sending to him the books, or volumes of the • divine scriptures, which by his order he had prepared for him.'
Learned men have been divided about the meaning of the original phrase ; but Montfauçon, I think, has” clearly shewn, that thereby we are to understand the scriptures in several volumes
. As a confirmation of this sense, 1 transcribe" a part of his argument at the bottom of the page. Millo concurs with that learned Benedictine.
VIII. The Festal Epistle represents distinctly the several parts of scripture, and the great respect shewn them by the author. Nevertheless, some forms of quotations, and evidences of like respect, may be also taken from the other works of Athanasius.
1. In the Festal Epistle are expressions of the highest regard for those books, which were canonical, or the rule of faith ; whether of the Old or the New Testament. They are divine scriptures, oracles, fountains of salvation; in them alone the doctrine of religion is taught with absolute certainty, without any danger of being deceived and misled.
2. Quoting Paul, he calls ħim, the P blessed Paul, a man bearing or carrying Christ'; and the holy servant of Christ.
*3. The sacred and divinely inspired scriptures are sufficient to shew us the truth.
p. 895. B.
a Δια δε της ωφελιμώτατης βιζλε το Ποιμενος. . De Incarn. η –συκλια quippe illa των θεων γραφων nihil esse aliud 1. 3. p. 49. D.
arbitramur, quam ipsam sacram scripturam, quæ ad faciliob De Decret. Nic. Syn. n. 4. p. 411. D.
rem legentis usum, in plura volumina compingeretur : muxlia
. Ελούιζοντο δε και το εν τω Ποιμενι γραφεν. Αd. Afr. η. 5. quippe significant volumina, Monitam in Synops. Scripturæ
ap. Ath. T. ii. p. 124. Εν δε τω Ποιμενι γεγραπται επειδη και τελο, καίτοι μη ον εκ
* Est itaque tuxliox liber compactus, sive volumen.-Te xavovos, tu po¢851. De Decret. Nic. Syn. n. 18. p. 223. F.
Innumera proferre licet similia loca, queis palam fiat auxíla • Διαιι τοινυν αΓραφες αυτοι λεξεις προς ασεβειαν εφευρονίες, αίθιωνίαι τες αραφοις λεξεσιν ευσεβενίας και Ιb. p. 224. Α. Β.
των θειων γραφων nihil aliud esse, quam libros scripturarum
sacrarum plura in volumina compactos, non vero synopsim 1 Vid. Ep. i. ad Serap. 7. 6. p. 653. D.
sacræ scripturæ : quemadmodum wuxley Atoaanvapie est liber & Reg. i. xuple. At seguer. & Felckm. X2158. Maxapoi oi araluvertes 70550nas aulwv. xn. Or. iv. Origenis. Animadv. xv. in Vit. & Atban. ap. Coll. Nov. Patr.
Apollinarii, & συκλιον Ωριξενες φιλοκαλιας est liber Philocalie contr. Arian. n. 28. p. 639. C.
p. 38, 39. i Upon that peculiar reading my excellent friend Dr. Benson has given me this observation : He is ready to think,
sive Biblia integra, pluribus in lectoris commodum
voluminibus compacta. Mill. Proleg. Script. n. 745. that wXuvorles was either written by way of contraction, or · blindly, so as scarce to be read at all : and that some bold
εις ον ο χρισoφoρoς ανηρ ο μακαριος Παυλος. Contr.
Gent. n. 5. p.5. F. . or blundering transcriber changed it into whaluyorles. Thus
-λείοντος τ8 χρις οφορα ανδρος, De Incarn. n. 10. p. • the reading will agree with that ancient reading, mentioned 56. A. by Mill, and supported by MSS. Versions and Fathers."
'o alios Te Xpise diaxovos IIævảos. Contr. Gent. n. 26. ☆ Vid. Benedictin. Vit. S. Athan. p. 33.
P. 25. A. 1 Και ότε πυκλια των θειων γραφων κελευσανθος αυτε μοι καλα
9 Αυλαρκεις μεν γαρ εισιν αι αιαι και θεοπνευσοι γραφαι προς CREUAGAI, Taula muroas ateseida. Ad Imp. Constant. Apol. Tyy ons aanbeves afarylexsar. Contr. Gent. n. 1. T.i. p. . n. 4, p. 297. D. E.
4. Censuring the multitude of Arian synods, he says, “The divine * scripture is sufficient • above all : but if upon this occasion a synod be needful, let them observe the determinations of • the fathers at the council of Nice.'
5. • Let b these be hearkened to, the determination of the gospel, the preaching of the apostles, the testimonies of the prophets.'
6. Having quoted several passages out of the Old Testament, • Buto do you also, says he, search the gospels, and what the apostles have written.'
7. • Let us inquire after the ancient tradition, and doctrine, and faith of the catholic church which the Lord delivered, which the apostles preached, which the fathers kept: for on this the • church is founded.'
IX. This testimony of Athanasius to the scriptures is very valuable: it appears from the Festal Epistle, and from his other works, that he received all the books of the New Testament that we do, and no other, as of authority. And, considering the time in which he lived, the acquaintance he had with the several parts of the Christian church at that time, and the bishops of it
, in Egypt, and its neighbourhood, in Europe, and Asia, and the knowledge he had of ancient Christian writings; it must be reckoned of great use to satisfy us, that notwithstanding the frequent quotations of other books, in the writings of divers ancient Christians, they did always make a distinction, and did not design to allege as of authority, and a part of the rule of faith, any books, but those which were in the highest sense sacred and divine.
X. It yet remains, that we take notice of the Synopsis of Sacred Scripture, usually joined with the works of Athanasius. By some it has been reckoned genuine; but for the most part, it is supposed by learned men' to be falsely ascribed to him. On this side of the question, the late learned editors of Athanasius's works have freely declared themselves; and certainly they must be good judges. One reason of their rejecting it is, that it is not mentioned by any ancient writer, as a work of our Athanasius: which must be reckoned an argument of no small weight, considering how large a work it is. Some ascribe it to another Athanasius, who flourished near the end of the fifth century. Mr. Wetstein "expresseth himself very positively: Mill is ' inclined to the same opinion, without being certain; which I think is best, as there is no very clear evt. dence who is the author.
1. In this Synopsis, in the first place, is a list or catalogue of the books of the Old and New Testament, with their several 'names, and the first sentence of each book. After that follow particular contents, or an abridgment of every book.
2. It seems to me, that there is some reason to suspect this to be a patched work; not all written by the same author, or at the same time: for after the names of the canonical books of the Old Testament, those not in the canon are said to be the Wisdom of Solomon, the Wisdom of Jesus the son of Sirach, Esther, Judith, and Tobit. But after having given the contents of the books of each Testament, he mentions' four books of Maccabees, and other writings, as contradicted, or apocryphal: but if one and the same person had been the author of the whole, why did he not mention these at first in the proper place? I onit some other things, that might be mentioned in favour of the same supposition.
3. This synopsis has a great agreement with the Festal Epistle: the canonical and uncanonical books of the Old Testament, in the first instance, (as before observed), are much the same in both. And the canonical books of the New Testament are mentioned in the same order.
* Ει μεν γαρ έκανωτερα σανίων η θεια γραφη. Ει δε και συνοδε χρεια περι τελε, εςι τα των πατερων και τε78 ημελησαν οι εν Νικαια συνελθονίες. De Synod. n. 6. p. 720. Β.
Προκεισθω τοινυν -και της ημερίερας πιςεως ο λογος, και ευαγΓελιο ο όρος, και των αποφολων το κηρυγμα, και των προφηIwe ni Me2.plupia.-Contr. Apoll. 1. ii. n. 4. p. 949. C.
Ερωλησαίε δε και υμεις περι των εν ευαγγελιοις, και ως Espawav oi anos0101.- Ep. i. ad Serap. n. 6. p. 653. A. Ιδωμεν de
-αυτην την εξ αρχης παραδοσιν και διδασκαλιαν και πισιν της καθολικης εκκλησιας, ην ο μεν κυριος εδωκεν, οι δε απος ολοι εκηρυξαν, και οι πατερες εφυλαξαν εν ταυλη yag EXXAYSIA Telausalwia.. Ep. i. ad Serap. n. 28. p. 676. D.
Synopsis Scripturæ Sacræ. Ap. Ath. T. ii. p. 126—204.
fNam Synopsis ista non est Athanasii. Petav. Dogm. Th. T. ï. p. 28.
ab hodiernis criticis unanimi fere consensu Athanasio abjudicata. Cav. H. L.
See Tillem. sur S. Athanase note 45. Mem. Ec. T. viii. & sur S. Lucian note 1. m. note 2. f. T. 5.
$ Primo namque a nemine antiquorum memoratur opus simile ab Athanasio adornatum. Ai certe vix potuit ab Hieronymo, aliisque patribus, iis maxime qui scripturas explanarunt, & a Photio ipso, tam insigne opus Athanasianum prætermitti. In Synops. Monit. p. 124, 125. Vid. Montfauc. Prælim. ad Nov. Coll. PP. T. ii. p. 38, 39.
h Athanasius scripsit Synopsin sacræ scripturæ, operibus S. Athanasii episcopi insertam. Proleg. ad N. T. edit. accurat.
i Vid. Mill. Proleg. n. 993, 994.
: P. 201. D.E.
4. Mill thinks, it * may be inferred from this Synopsis, that at this time by the Christians of Alexandria the whole New Testament was divided into eight books: the first four were the four gospels, each being reckoned a distinct book; the fifth was the Acts, the sixth the seven catholic epistles, the seventh the fourteen epistles of Paul, the eighth the Revelation.
5. To be now a little more particular, for the sake of those who may expect it.
(1.) The author begins his Synopsis, saying, “ All the scripture of us Christians is divinely inspired; and it contains not an indefinite, but rather a determined number of canonical books: those of the Old Testament are these.' Having mentioned their names, and put down the first sentence in each book, he says: • The canonical books of the Old Testament, altogether, • are 22, according to the number of the Hebrew letters: but beside these, there are other books • of the same Old
Testament, not canonical, but read only (and that especially] by, or to, catechumens.' The books here mentioned are the Wisdom of Solomon, the Wisdom of Jesus, the son of Sirach, Esther, Judith, Tobit. But presently after he adds, • Some say, that Esther is • reckoned canonical by the Hebrews, as also Ruth, being joined with the book of the Judges. • But Esther is a distinct book. However, in this way likewise they compute the full number of • canonical books to be two and twenty.'
(2.) · These · then are the canonical, and the uncanonical books of the Old Testament.
(3.) Then he proceeds: · The' determined and canonical books of the New Testament are • these:' where he mentions all the books of the New Testament in the same order as in the Festal Epistle, with the first sentence in each book. · The last is the Revelation of John the • Divine, which has been received with the rest by the ancient holy fathers having the Spirit.'
(4.) After which he gives somewhat largely the contents of the twenty-two canonical books of the Old Testament, ending with Daniel, from p. 131 to p. 168. Then he says, but it is
proper to observe the others also, which are not canonical, but only read.' Here he abridges Esther, Judith, Tobit, the Wisdom of Solomon, and the Wisdom of Jesus the Son of Sirach; from p. 168, to p. 177.
(5.) Then he proceeds to the New Testament, and gives particularly the contents of each book, from p. 177 to 201. The first book with him is the gospel according to Matthew, the second book the gospel according to Mark, the third according to Luke, the fourth according to John: the fifth - book is the Acts of the apostles, written,' he says, ' by Luke, who travelled • with other apostles, but more especially with Paul, and wrote what he knew with certainty.' The sixth book contains the seven catholic epistles, written by several; the seventh book contains Paul's fourteen epistles; the eighth is the Revelation, seen by John the evangelist and divine in Patmos.
(6.) After which he adds: “There' are also divers other books, both of the Old and the · New Testament, some contradicted, others apocryphal. The contradicted books of the Old • Testament, spoken of before, are the Wisdom of Solomon, the Wisdom of Jesus the Son of Sirach, and Esther, and Judith, and Tobit: with which also are reckoned four books of the
Maccabees, the history of the Ptolemies, the Psalms and the Ode of Solomon and Susanna: • these are the contradicted books of the Old Testament. The apocryphal books of the Old • Testament are these; Enoch, the Patriarchs, the Prayer of Joseph, the Testament of Moses, * the Assumption of Moses, Abraham, Eldad, and Modad, and the pseudepigraphal books of Elias • the Prophet, Zephaniah the Prophet, Zachariah the father of John, Baruch, Ambacum, Ezekiel ' and Daniel. The contradicted (or apocryphal] of the New Testament are these, The Travels [or Circuits) of Peter, the Travels of John, the Travels of Thomas, the Gospel according to
Prolegm n. 995.
Τα δε της καινης διαθηκης παλιν ωρισμενα τε και κεκανονιζμενα βιβλια ταυλα. p. 129. Β. 8 Επι τεθοις εσι και Αποκαλυψις Ιωαννε τε θεολοje, δεχθεισα
Πασα γραφη ήμων Χριςιανων θεοπνευσος εςιν εκ αορισα δε, αλλα μαλλον ωρισμενα και κεκανονισμενα εχει τα βιβλια. Και εςι της μεν παλαιας διαθηκης ταυλα." Synops. p. 126. A.
« Ομε τα κανονιζομενα της παλαιας διαθηκης, βιβλια εικοσι δυο, ισάριθμα τους γραμμασι των Εβραιων.- -Εκλος δε τελων εισι παλιν ειερα βιβλια της αυτης διαθηκης, 8 κανονιζομενα μεν, αναξινωσκομενα δε μονον τοις κατηχομενοις ταυλα. ib. p. 128. D. E.
P. 129. A. • Και τα μεν της παλαιας διαθηκης βιβλια, τα τε κανονιζομενα και μη κανονιζομενα. p. 129. Β.
και είκριθεισα υπο των παλαι αιων και πνευμαιοφορων σαλερων. p. 131. Α.
• Ρηθεον δε ομοιως και σερι των έλερων της παλαιας βιβλων, , των μη κανονιζόμενων μεν, αναξινωσκομεγων δε, ως τροδεδηλωTaiP. 168. C.
1 ο δε διηΓεμενος ταυλας εςι Λυκας ο ευαγίελισης, ο και τελο το βιβλιον συγραφων συναπεδημει γαρ τοις άλλοις απoσoλoις, και μάλιςα τω Παυλω, και ειδως ακριβως γραφει. p. 187. Α. * P. 200. A.
'P. 201, 202.
• Thomas, the Doctrine of the Apostles, the Clementines, out of which those things have been • selected, which are true and divinely inspired. And these are read. All these are thus set
down for the instruction of men; but they are perversely written, and spurious, and to be re•jected. And none of these are to be received with the rest, or reckoned useful, especially the
apocryphal books of the New Testament: in particular, no other writings, called gospels, are • to be received, beside those four which have been delivered to us; even the gospels of Matthew, • Mark, Luke, and John.'
After all this is added a brief account of the several Greek versions of the Old Testament, as that of the Seventy, Aquila, Symmachus, Theodotion, and some other, which were later.
All these things are referred to the reader's consideration. It is very fit to observe in what class the Doctrine of the Apostles is placed by this writer, and with what books it is numbered. I have spoken of it distinctly in the chapter of Eusebius. The Clementines likewise have been already described 4 sufficiently,
(7.) In this work, particularly in the abridgment of the books of the New Testament, are several observations, which will not be approved by all. The author says, the epistle to the Galatians was written by Paul at Rome; that' to the Ephesians likewise at Rome, before the apostle was personally acquainted with those Christians. The same is said more than once by Euthalius, contemporary with that Athanasius, whom some suppose author of the Synopsis. This author likewise, as many others do, says, that · St. Peter's epistles were written to Jewish Christians.
(8.) I add here some other things, which are in the latter part of this Synopsis. It is there said, that ' Matthew wrote his gospel in Hebrew, and published it at Jerusalem; and that it • was translated [into Greek] by James the Lord's brother according to the flesh, who was • ordained by the holy apostles the first bishop of Jerusalem: that the gospel according to Mark * was dictated by Peter at Rome, and published by the blessed apostle Mark, and preached by • him in Alexandria and Egypt, and Pentapolis, and Libya: that the gospel of Luke was dictated
by the apostle Paul, and written and published by the blessed apostle and physician Luke: as • also k in like manner the apostle Peter dictated the Acts of the apostles, but Luke the evange• list wrote them: that the gospel according to John was dictated by the holy and beloved • apostle John, when he was an exile in the island of Patmos, and was published by him at • Ephesus, under the care of Gaius his host, and of the other apostles.'
But why were not these things mentioned before? They might have been as well taken notice of at the beginning of the abridgments of the several books here spoken of. Moreover, some things here said seem contrary to what was before observed: every one must perceive, that what is here said of the Acts of the apostles, is quite different from what was said at the beginning of the contents or abridgment of that book.
(9.) Here likewise, I mean in the latter part of this Synopsis, are " the symbols of the four evangelists. Matthew's gospel is supposed to be signified by the face of a man, Mark's by that of a calf
, Luke's by that of a lion, and John's by that of an eagle. (10.) Thus I have now given a large Account of this Synopsis, much fuller than at first I intended. It is a long and laboured work, for which the author is intitled to commendation, though there are in it some inaccuracies. This Synopsis might be compared with the Stichometry of Nicephorus, published by " several, and with the observations of". Euthalius upon ,the books of the New Testament, of which I shall speak more distinctly hereafter.
(11.) Upon the whole, I think, this writer, whoever he is, probably of Alexandria, or near
* Ταυλα πανια εξειεθησαν μεν, όσον προς ειδησιν παραλείραμ- μεν Πέτρος και αποστολος, συνειραψαίο δε ο αυλος Λεκας. Ιb. : μενα δε εισι σανίας, και νοθα. και αποβλητα. Και δεν τείων, 202. E. των αποκρυφων μαλιςα, είκρίίον, η επωφελες, εξαιρεθως της νεας Το δε καλα Ιωαννην ευαγίελιoν υπηλορευθη τε υπ' αυ7α τα διαθηκης - τα τε αλλα, και αυλα καλεμενα εν αυτοις ευαγfέλια, αιε Ιωαννε τα αποςολα και η Γαπημενε, ονλος εξορισε εν Παλμω εκλος των παραδοθείων ημιν τεσσαρων ταλων, κ. λ. p. 202. B. τη νησω, και υπο το εξεδόθη εν Εφεσω, δια Γαϊ8 το ασαπης και b P. 203, 204. · P. 259-261.
ξενοδοχο των αποστολων, περι και Παυλος “Ρωμαιοις γραφων See Vol. i. p. 472, 473. 474, 475.
φησι: Ασπαζεθαι υμας, κ. λ. Ιbid. p. 202. F. è P. 194. D. " Ib. F.
m P. 202. C. 8 Vid. Zacagn. Monum. Vet. p. 524. 633, 634.
» Vid. Coteler. ap. Patr. Apost. & Montfauç: Bib. Coislin. b P. 198. F.
i P. 202. * --"Ωσπερ και τας Πραξεις των Αποσολων υπηβορευσε Ap. Zacagn. Monum. Vet. p. 403. &c.