| Скачать epub pdf Preface THE manuscript from which this work of Eusebius has been at length recovered, after the lapse of several centuries, is that wonderful volume of the Nitrian Collection 1 now in the British Museum, whose most curious and remarkable history I have already made known in the Preface to my edition of the Festal Letters of St. Athanasius. 2 It is not necessary, therefore, for me in this place to give any further account of it than to state that it was transcribed fourteen hundred and fifty years ago, – as early as the year of our Lord four hundred and eleven. The several works contained in it are now all printed, and thereby rescued from the chance of being lost for all future time. The first – a Syriac translation of the Recognitions of St. Clement, which I once intended to publish, and had transcribed the greater part of it for that purpose – has been edited by Dr. P. de Lagarde, 3 to whom I gave my copy. The transcript was completed by him, and compared with another manuscript of the same work, and afterward printed with that great care and accuracy which gives so much value to all the Syriac texts which he has edited. The second treatise in this manuscript is the book of Titus, Bishop of Bostra, or Bozra, in Arabia, against the Manicheans. We are also indebted for the publication of this important work to Dr. de Lagarde. 4 The third is the book of Eusebius on the Theophania, or Divine Manifestation of our Lord. The text of this was edited by the late Dr. Lee, 5 who also published an English translation of it, 6 with valuable notes and a preliminary dissertation. The last is this history of the Martyrs of Palestine, also written by the same Author. In the eighth book of the Ecclesiastical History, upon the occasion of his giving a short account of certain Bishops and others, who sealed their testimony for their faith with their blood, Eusebius stated his intention of writing, in a distinct treatise, a narrative of the confession of those Martyrs with whom he had himself been acquainted. |
| XIV. Saint Timon, One of the Seven Deacons (July 28 and December 30) Timon was Bishop of Bostra in Arabia. He suffered greatly at the hands of the Jews for preaching Christ. Cast into a fiery furnace, he emerged unharmed, then departed unto the Lord. XV. Saint Parmenas, One of the Seven Deacons (July 28) Parmenas was slain before the eyes of the other apostles while preaching the gospel. XVI. Saint Timothy (January 22) Timothy, the Bishop of Ephesus, helped Saint Paul spread the gospel and received letters from him. St. Titus XVII. Saint Titus (August 25) Titus, the Bishop of Gortyna in Crete, also labored with Saint Paul in proclaiming the gospel and received a letter from him. XVIII. Saint Philemon (November 22) Philemon, the recipient of one of Saint Paul’s letters, was Bishop of Gaza. XIX. Saint Onesimus (February 15) The holy Onesimus, mentioned by Paul in his epistle to Philemon, was tortured by Tertillus, Prefect of Rome, and died in Puteoli. XX. Saint Epaphras Epaphras is also mentioned by Saint Paul in the Epistle to Philemon. Paul states, " Epaphras, my fellowprisoner in Christ Jesus, saluteth thee. " Epaphras was Bishop of Colossae and also of the churches of Laodicea and Hierapolis. He shared Paul’s captivity in Rome, whence the great Apostle wrote the Colossians, Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. For I bear him record, that he hath a great zeal of you, and them that are in Laodicea, and them in Hierapolis. XXI. Saint Archippus (November 22 and February 19) Archippus, like Onesimus and Epaphras, is mentioned in the Epistle to Philemon. While Saint Epaphras was being held at Rome in fetters, Archippus succeeded him as Bishop of Colossae. Archippus was tending the flock of Christ in that city when Saint Paul wrote him this reminder: Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. XXII. Saint Silas (July 30) |
| The MS. containing our Work, is very neatly written in the Estrangelo, or old Church-hand-writing of the Syrians, on very fine and well prepared skin. It is of the size of large quarto, each folio measuring about 14½ inches by 11½, and containing three columns each of the width of 2¾ inches, as may be seen in the fac simile prefixed to this Work. The exterior margins average 2½ inches in width, the interior 1¼; and the space between the several columns is about 5/8 of an inch. The MS. contains 245 folios; 71 of the first of which contain a Syriac translation of the Recognitions of St. Clement, as they are called. The 83 next following, the work of Titus Bishop of Bostra 4 , (or Bozrah) against the Manicheans ; the next 76 folios contain our Work of Eusebius ; the next 14, Eusebius " s account of the Martyrs of Palestine, as published in the 8th book of his Ecclesiastical History ; and the last folio, Encomiums on their excellencies, entitled, [syriac]. This last work is incomplete, some leaves having been lost from the end of the MS., and on this account the original date of the MS. has not come down to us in its close, as is usually the case. We have nevertheless on the reverse of the fourth folio, after the conclusion of our Work, written on the outside margin of one of the folios of the Tract on the Martyrs of Palestine, the following Inscription in a bold, but rather unsightly hand, and in the common Peschito character; [Syriac] See, my brethren, if the latter part of this ancient book has been cut off, and has perished together with that (with) which its writer closed and completed it; it was thus written at its end, viz. that «This book was written in the city of Edessa of Mesopotamia, by the hands of a man named Jacob, in the year seven hundred and twenty and three, (and) was completed in the month of the latter Teshrin.» (February). And, just as that which was written there, I have also written here without addition. And the things which are here, I wrote in the year 1398, in the (aera) of the Greeks (i. e. the Seleucidae). |
| Hilary, a bishop of Poitiers in Aquitania, was a member of the party of Saturninus bishop of Arles. Banished into Phrygia by the Synod of Beziérs he composed twelve books Against the Arians and another book On Councils written to the Gallican bishops, and Commentaries on the Psalms that is on the first and second, from the fifty-first to the sixty-second, and from the one hundred and eighteenth to the end of the book. In this work he imitated Origen, but added also some original matter. There is a little book of his To Constantius which he presented to the emperor while he was living in Constantinople, and another On Constantius which he wrote after his death and a book Against Valens and Ursacius, containing a history of the Ariminian and Selucian Councils and To Sallust the prefect or Against Dioscurus, also a book of Hymns and mysteries, a commentary On Matthew and treatises On Job, which he translated freely from the Greek of Origen, and another elegant little work Against Auxentius and Epistles to different persons. They say he has written On the Song of Songs but this work is not known to us. He died at Poictiers during the reign of Valentinianus and Valens. 101. Victorinus of Africa Victorinus, an African by birth, taught rhetoric at Rome under the emperor Constantius and in extreme old age, yielding himself to faith in Christ wrote books against Arius, written in dialectic style and very obscure language, books which can only be understood by the learned. He also wrote Commentaries on the Epistles. 102. Titus of Bostra Titus bishop of Bostra, in the reign of the emperors Julian and Jovinian wrote vigorous works against the Manichaeans and some other things. He died under Valens. 103. Pope Damasus Damasus, bishop of Rome, had a fine talent for making verses and published many brief works in heroic metre. He died in the reign of the Emperor Theodosius at the age of almost eighty. 104. Apollinarius of Laodicea Apollinarus, bishop of Laodicea, in Syria, the son of a presbyter, applied himself in his youth to the diligent study of grammar, and afterwards, writing innumerable volumes on the Holy Scriptures, died in the reign of the Emperor Theodosius. There are extant thirty books by him Against Porphyry, which are generally considered as among the best of his works. 105. Gregory Bæticus |
| N. Y., 2009. P. 121-132. Грузинская традиция. Изд.: Такаишвили Э. Из археол. путешествия по Мингрелии// Он же. Древняя Грузия. 1913/1914. Т. 3. С. 81 (на груз. яз.); Доборджгинидзе Н. Слова на псалмы, сокращенно избранные из толкований мн. книг. Тбилиси, 1996. Т. 1-2; 2007. Т. 3 (на груз. яз.); Кочламазашвили Э., ред. Толкования Апостола: Избр. из соч. Иоанна Златоуста и др. св. Отцов, переведенные Ефремом Мцире (Каричисдзе). Тбилиси, 2000. Т. 1; 2006. Т. 2 (на груз. яз.); он же. Толкования Посланий Павла: Избр. из соч. Иоанна Златоуста и др. св. Отцов/Пер.: Евфимий Мтацминдели; изд. Э. Кочламазашвили. Тбилиси, 2003 (на груз. яз.); Гелатские катены на пророчество Михея. Тбилиси, 2007 (на груз. яз.); Джугели В. Блж. Феодорит Кирский: Жизнь, деятельность, взгляды, соч. и их груз. переводы/Под. ред. Д. Меликишвили. Тбилиси, 2008. Т. 1; 2011. Т. 2 (на груз. яз.); Катены Гелатской Библии/Подгот.: Б. Гигинеишвили, Г. Тодуа; ред.: Э. Челидзе. Тбилиси, 2011 (на груз. яз.). Лит.: Шанидзе М. Вступление Ефрема Мцире к толкованиям Псалтири//Тр. кафедры древнегруз. языка/ТГУ. Тбилиси, 1968. 11. С. 77-122 (на груз. яз.); Джугели В. О структуре и источниках Гелатской Библии//Журнал Гелатской академии наук. Гелати, 2002. 4. С. 26-31 (на груз. яз.); она же. Об определении источников Гелатской Библии//Логос. Тбилиси, 2004. 2. С. 370-387 (на груз. яз.); она же. Феодорит Кирский в сборниках груз. катен//Первый национальный симп. «Совр. проблемы литературоведения»: Тез. Тбилиси, 2007. С. 102-105 (на груз. яз.); Габидзашвили Е. Переводные памятники древнегруз. письменности: Библиография. Тбилиси, 2009. Т. 4: Библиология. Экзегетика. Апокрифы (на груз. яз.); [Рец. на:] Jugeli V. The Blessed Theodoret of Cyrus: The Life, Activities, Creed, Writings and their Georgian Translations. Tbilisi, 2008. Т. 1//Phasis: Greek and Roman Studies. Тбилиси, 2009. Vol. 12. P. 348-370. Коптская традиция. Изд.: Lagarde P., ed. Catenae in Evangelia aegypticae quae supersunt. Gött., 1886. Лит.: Achelis H. Hippolytstudien. Lpz., 1897. S. 163-169. (ТИ; 16/4); Bellet P. Excerpts of Titus of Bostra in the Coptic Catena on the Gospels//StPatr. B., 1957. Vol. 1. P. 10-14. (ТИ; 63); Yossef Y. N. The Coptic Catena on the Four Gospels according to Severus of Antioch. 1: The Gospel of Matthew//Bull. de la Soc. d " archéologie copte. Le Caire, 2004. Vol. 43. P. 95-120. |
| Автором 1-го последовательного толкования на Евангелие от Луки был Ориген, посвятивший этому тексту 39 гомилий (CPG, N 1451). Последние сохранились целиком в лат. переводе блж. Иеронима Стридонского; известны неск. греч. фрагментов. Кроме того, Ориген выступил автором комментария на Евангелие от Луки, к-рый сохранился фрагментарно. О влиянии гомилий Оригена на последующую традицию комментирования Евангелия от Луки свидетельствует то обстоятельство, что отдельные толкования Оригена воспроизводятся (без указания авторства) в поздневизант. экзегетических произведениях, обобщающих наследие греч. патристики I тыс. Так, комментарий блж. Феофилакта Болгарского на притчу о милосердном самарянине точно воспроизводит соответствующие замечания Оригена. Др. полностью сохранившимся толкованием на 3-е Евангелие является комментарий на Евангелие от Луки свт. Кирилла Александрийского (CPG, N 5207), не сохранившийся на языке оригинала, за исключением 3 бесед и фрагментов в катенах ; полный текст свт. Кирилла известен по сир. переводу. Как показал митр. Волоколамский Иларион (Алфеев), греч. текст толкования свт. Кирилла мог быть известен еще блж. Феофилакту Болгарскому, к-рый резюмирует объяснение притчи о блудном сыне наблюдениями и ремарками, близкими к тексту свт. Кирилла (ср.: Theoph. Bulg. In Luc.//PG. 123. Col. 961 и Cyr. Alex. In Luc. 107; Иларион (Алфеев), митр. Иисус: Жизнь, учение, наследие. Т. 4: Притчи Иисуса (в печати)). Все остальные известные тексты, к-рые, судя по их содержанию, были комментариями на Евангелие от Луки, сохранились фрагментарно, как правило в составе катен. Так, известны 2 фрагмента комментария на Лк 22. 42 и Лк 22. 45-46, принадлежащие сщмч. Дионисию Александрийскому (CPG, N 1586); этот незначительный по объему текст является тем не менее важным свидетельством того, что традиция комментирования Евангелия от Луки в александрийской школе была продолжена в 1-м поколении учеников Оригена. Первым представителем антиохийской богословской школы, написавшим комментарий на Евангелие от Луки, был Тит Бострийский. Его сочинение сохранилось в составе катен в значительном объеме (CPG, N 3576; Sickenberger J. Titus von Bostra: Stud. zu dessen Lukashomilien. Lpz., 1901). Фрагменты утраченных комментариев на Евангелие от Луки принадлежат свт. Афанасию Александрийскому (схолии на Евангелие от Луки; CPG, N 2141. 9), свт. Амфилохию Иконийскому (CPG, N 3248. 1), Евсевию Кесарийскому (CPG, N 3469. 11), Феодору Гераклейскому (CPG, N 3563), Аполлинарию Лаодикийскому (CPG, N 3692), Епифанию Констанцскому (атрибуция считается сомнительной; CPG, N 3785), Феодору Мопсуестийскому (CPG, N 3842), Виктору Антиохийскому (CPG, N 6534), Евлогию Александрийскому (CPG, N 6974; 3 фрагмента), Севиру Антиохийскому (CPG, N 7080. 3) и прп. Иоанну Дамаскину (CPG, N 8087. 10). |
| Исследование. Fernhout I. De Martyrologii Hieronymiani fonte, quod dicitur Martyrologium Syriacum. Groningen, 1922. Четыре книги Тита Бострского «Против манихеев», которые он написал вскоре после 363 г., содержатся в том же древнейшем кодексе в сирийском переводе, в то время как по-гречески четвертая книга не сохранилась. Гомилия на Рождество Господне того же Тита частично переведена в катене, которая содержится в рукописи VI в. Не вполне выяснена подлинность отрывков из гомилий Тита на Евангелие от Луки, которые содержатся в рукописи IX−X вв. Издания. Titi Bostreni contra Manichaeos libri quatuor Syriace. Ed. Paulus Antonius de Lagarde. Berolini, 1859 (переиздано: Hannover, 1924); катены: Idem. Anm erkungen zur griechischen übersetzung der Proverbien. Leipzig, 1863. S. 94−95; гомилии на Луку: Sickenberger J. Titus von Bostra. Studien zu seinen Lukashomilien. TU 21. S. 1. Исследования. Baumstark. S. 60; Casey R. The Text of the anti-Manichaean Writings of Thomas of Bostra and Serapion of Thmuis. Harvard Theological Review 21 (1928). P. 97r−113; Baumstark A. Der Text der Mani-Zitate in der syrischen Übersetzung des Thomas von Bostra. ОС 3,6 (1931). S. 23−42. Известны многочисленные сочинения Евсевия Эмесского, переведенные на сирийский язык, из которых, впрочем, сохранился лишь один фрагмент гомилии на пост (не издана; рукопись Brit. Mus. Add. 14665 Χ – XI вв.). Переводы сочинений этого малозначительного автора, как кажется, были сделаны через непродолжительное время после его смерти. Псевдоклиментины. Древнейший кодекс Brit. Mus. Add. 12150 также включает «Встречи» (Recognitiones) Псевдо-Климента, которые в IV в. подверглись переводу и изменению. Позднейшее сирийское житие папы Климента основывается на этих апокрифах. Издания. Clementis Romani Recognitiones syriace. Ed P. de Lagarde. Leipzig, 1863; Frankenberg W. Die syrischen Clementinen mit griechischem Paralleltext. TU 68, 3. Leipzig, 1937; житие Климента: Bedjan P. AMS. Vol. 6. P. 1−17. Исследование. Baumstark. S. 68; Frankenberg W. Zum syrischen Text der Clementinen. ZDMG 91 (1937). S. 577−604. |
| Лит.: Sickenberger J. Titus von Bostra: Studien zu dessen Lukashomilien. Lpz., 1901. (TU; 21/1); idem. Die Lukaskatene des Niketas von Herakleia. Lpz., 1902. (TU; 22/4); idem. Eine Athoshandschrift der Lukaskatene des Niketas//ZNW. 1940. Bd. 39. N 1. S. 151-161; Heinrici C. F. G. Die Bergpredigt (Matth. 5-7, Luk. 6, 20-49): bergiffgeschichtlich untersucht: Aus der Hinterlassenschaft des Petrus von Laodicea. Lpz., 1905. (Beitr. z. Geschichte und Erklärung des NT; Bd. 3/2); Smith H. Some Catenae Fragments of Origen " s Commentary on Matthew//JThSt. 1916. Vol. 17. N 68. P. 101-103; idem. The Sources of Victor of Antioch " s Commentary on Mark//Ibid. 1917/1918. Vol. 19. N 76. P. 350-370; Rauer M. Der dem Petrus von Laodicea zugeschriebene Lukaskommentar. Münster, 1920. (NTA; Bd. 8, N 2); Devreesse R. Notes sur les chaînes grecques de Saint Jean//RB. 1927. Vol. 36. P. 192-215; Richard M. Les citations de Théodoret conservées dans la chaîne de Nicétas sur l " Évangile selon saint Luc//Ibid. 1934. Vol. 43. P. 88-96; Reuss J. Matthäus-, Markus- und Johannes-Katenen nach den handschriftlichen Quellen untersucht. Münster, 1941. (NTA; Bd. 18, 4/5); idem. Die Evangelienkatenen im Cod. Athon. gr. Lawra B 113//ZNW. 1949. Bd. 42. N 1. S. 217-228; idem. Die Evangelienkatenen im Cod. Archivio di S Pietro gr. B 59//Biblica. 1954. Vol. 35. N 2. P. 207-216; idem. Matthäus-Kommentare aus der griechischen Kirche. B., 1957. (TU; 61); idem. Johannes-Kommentare aus der griechischen Kirche. B., 1966. (TU; 89); idem. Lukas-Kommentare aus der griechischen Kirche: aus Katenenhandschriften. B., 1984. (TU; 130); Spanneut M. Hippolyte ou Eustathe?: Autour de la chaîne de Nicétas sur l " Evangile selon St. Luc//MSR. 1952. Vol. 9. P. 215-220; Greenlee J. H. The Catena of Codex Zacynthius//Biblica. 1959. Vol. 40. P. 992-1001; Heitlinger A. Der «codex Cusanus 18» die Vorlagehandschrift der «Corderius-Katene» zum Johannesevangelium//Ibid. 1961. Vol. 42. N 4. P. 443-454; Ehlers B. Eine Katene zum Johannes-Evangelium in Moskau, auf dem Athos (Dionysiu), in Athen und in Oxford (050)//Materialien zur neutestamentlichen Handschriftenkunde/Ed. |
| Эти переводы, предшествующие времени Раббулы, мы с основанием можем назвать «старым сирийским» переводом или «старыми сирийскими» переводами. Остатки этих переводов обнаруживаются в двух источниках: фрагменты, найденные Кьюртоном в рукописи Brit. Mus. Add. 14451, и первоначальная запись палимпсеста, найденного А. Смит Льюис в монастыре св. Екатерины на Синае в 1892 г. Обе рукописи принадлежат примерно одному времени. Могут быть найдены и другие следы в древнейших переводах, как, например, в переводе Тита Бострского. Издания. Сирийский текст Кьюртона: Cureton W. Remains of a very ancient recension of the four Gospels in Syriac hitherto unknown in Europe. London, 1858; полный текст: Wright W. Fragments of the Curetonian Gospels. London, 1872; Burkitt F. С. Evanglion da-Mepharreshe. The Curetonian Version of the four Gospeis with the readings of the Sinai Palimpsest and early Patristic Evidence. Cambridge, 1905; обратный перевод на гр.: Baethgen F. Der Griechische Text des Cureton " schen Syrers. Leipzig, 1885; Сиро-Синайский текст: Bensfy R. L., Harris J. R., Burkitt F. С. The four Gospels in Syriac transcribed from the Sinaitic Palimpsest. Cambridge, 1894; полный: Smith Lewis A. Sonic pages of the four Gospels retranscribed from the Sinaitic Palimpsest with a Translation of the whole Text. London-Cambridge, 1896; Smith Lewis A. The old Syriac Gospels or Evangelion da-mepharreshe. London, 1910. Исследования. Baumstark. S. 21−23 (с библиографией); (последующая библиография): Baumstark А. Die evangelischen Fragen und Lösungen des Eusebius in jakobitischer Überlieferung und deren nestorianische Parallelen. ОС 2. Series. 12, 14 (1925). S. 30−70; Jennings W. Lexicon to the Syriac New Testament (Peshitta) with copious References, Dictions, Names of Persons and Places and some various Readings. Revised by U. Cantillon. Oxford, 1926; Hjelt H. Syrus Synaiticus. Helsingfors, 1930; Baumstark Α. Der Text der Mani-Zitate in der syrischen Übersetzung des Titus von Bostra. ОС З, 6 (1931). |
| 3 London, printed for the Society for the publication of Oriental Texts, sold by James Madden and Co., 8, Leadenhall-street. 1842. To this I prefixed a short Preface, referring the reader to the more ample one intended to go forth with this Work. 4 The Metropolis of Arabia Petraea. Syr. [Syriac] or [Syriac] Gr. and Lat. Bostra. Arab, [Arabic] Basra. Assem. Bibl. Orient. Tom. III. p. II. p. DCCXXX. Not to be confounded with the Bozrah, [Hebrew] of Jerem. XLIX. 13 , of the Idumeans, nor with that of the Moabites, ib. XLVIII. 24. Reland " s Palestine, Lib. in. p. 666. Edit. 1714. Where we are told that this Bishop was present at the Council of Antioch, A.D. 363. This work of Titus was printed by Canisius, in the original Greek: the text, however, is any thing but good and exhibits many Lacunae, which this very ancient Syriac translation would well supply. 5 Assemani. Bibl. Orient. Tom. II. p. 486. His words are: «Erat quoddam Evangelium Edessenum (hoc est Syriacum Edessae exaratum) pervetustam quidem, sed clarum ac dilucidum, ex quo ne jota quidem unum deletum fuerat, legebatur autem clarius quam libri recens exarati, et unus dumtaxat prior quinternio prae antiquitate ex eo exciderat. Ad ejus vero calcem ita scriptum erat.» (I omit the Syriac,. and give Asseman " s translation of it.) «Absolutus est sanctus iste liber Feria quinta, die 18. Canun prioris (hoc est, Decembris) Anno Graecorum 389. (Christi 78.) propria manu Achaei Apostoli, socii Mar Maris Discipuli Mar Adaei Apostoli, cujus Oratio nobiscum sit Amen.» If any reliance is to be placed on this document, it will follow, that this Syriac Gospel (and it does not say which Gospel is meant) was translated from the Greek probably before the death of the last Evangelist! 6 My reason for this opinion is grounded on the fact, that many of the proper names found in this MS. are so deformed by the mistakes of the Copyists, as to make it extremely probable that many Copies had been made from the Translator " s Autograph, before our Copy was written: e.g. p. 71, we have [Syriac] for [Syriac] or the like: p. 131, [Syriac] for probably; a corruption so great as to bid utter defiance to critical conjecture, had we indeed had nothing else to rely upon: p. 148, [Syriac], Herododus, for Herostratus: to which many others might be added. There are also some other errors, such as [Syriac], for [Syriac] see pp. 187, 223, 302, 276, &c.,--all of which, as far as they have occurred to me, I have corrected in the notes. |
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