Part 36 (1/2)
Unde autem et Joannes venit in medium?... Si nihil omnino administra.s.set Joannes ... nemo _discipulos Christi manducantes et bibentes_ ad formam _discipulorum Joannis a.s.sidue jejunantium et orantium_ provoca.s.set.... Nunc humiliter reddens rationem, quod _non possent jejunare filii sponsi quamdiu c.u.m eis esset sponsus, postea vero jejunaturos_ promittens, _c.u.m ablatus ab eis sponsus esset_.
Luke v. 33-35: [33] At illi dixerunt ad eum, Quare discipuli Johannis jejunant frequenter et obsecrationes faciunt, ... tui autem edunt et bibunt? [34] Quibus ipse ait, Numquid potestis filios sponsi dum c.u.m illis est sponsus facere jejunare? [35]
Venient autem dies c.u.m ablatus fuerit ab illis sponsus, tune jejunabunt in illis diebus.
In ver. 33, for obsecrationes a has orationes, and for edunt manducant: a and b also have quamdiu (Vulg. c.u.m) in ver. 35.
Equally erroneous was Marcion's interpretation of the concluding verses of the chapter which dealt with the distinction between old and new. He indeed was intoxicated with 'new wine'--though the real 'new wine' had been prophesied as far back as Jer. iv. 4 and Is. xliii. 19--but He to whom belonged the new wine and the new bottles also belonged the old. The difference between the old and new dispensations was of developement and progression, not of diversity or contrariety. Both had one and the same Author.
Errasti in illa etiam domini p.r.o.nuntiatione qua videtur nova et vetera discernere. Inflatus es _utribus veteribus_ et excerebratus es _novo vino_: atque ita _veteri_, i.e. priori evangelio _pannum_ haereticae _novitatis adsuisli ... Venum novum_ is _non committ.i.t in veteres utres_ qui et veteres utres non habuerit, et _novum additamentum nemo inicit veteri vestimento_ nisi cui non defuerit vetus vestimentum.
Luke v. 36-38: [36] Dicebat autem et similitudinem ad illos quia nemo commissuram a vestimento novo inmitt.i.t in vestimentum vetus.... [37] Et nemo mitt.i.t vinum novum in utres veteres....
[38] Sed vinum novum in utres novos mittendum est.
Of the phrases peculiar to Tertullian's version of Marcion's text, a has pannum (-no) and adsuisti (-it).
It is observed that Tertullian does not quote verse 39, which is omitted by D, a, b, c, c, ff, l, and perhaps, also by Eusebius.
Two of the Scholia of Epiphanius (Adv. Haer. 322 D sqq.), nos. 1 and 2, have reference to this chapter.
[Greek: Echul. a. Apelthon deixon seauton to hierei kai prosenenke peri tou katharismou sou, kathos prosetaxe Mousaes, hina ae marturion touto humin.]
Luke v. 14. [Greek: Apeltheon deixon seauton to hierei, kai prosenenke peri tou katharismou sou, kathos prosetaxen Mousaes, eis marturion autois.]
v.l. [Greek: hina eis marturion] (D'1, [Greek: ae] D'2) [Greek: humin touto] D, (a, b), c, ff, l.
The comment of Epiphanius on this is similar to that of Tertullian. To bid the leper 'do as Moses commanded,' was practically to sanction the law of Moses. Epiphanius expressly accuses Marcion of falsifying the phrase 'for a testimony unto them.' He says that he changed 'them' to 'you,' without however, even in this perverted form, preventing the text from recoiling upon his own head [Greek: diestrepsas de to rhaeton, o Markion, anti tou eipein 'eis marturion autois' marturion legon 'humin.'
kai touto saphos epseuso kata taes sautou kephalaes].