From Ernest Evans on Adv. Marcion IV: Appendix 2: In ch. 19 he [Marcion] omits vv. 28-46 [the journey to Jerusalem, the triumphal entry, and If thou hadst known etc.].
At the beginning of his chapter 37, Tertullian reports that: "Salvation comes to the house" of Zacchaeus, and then refers briefly to several verses of this passage, quoting from or alluding to Ev 19:5-6, 8-10. It is possible he did not see Ev 19:7 and 9b, but there is only negative evidence for this:
So also "he loosened the bands of wickedness. undid the heavy burdens, let the oppressed go free, and broke every yoke," [Isa 58:6] when he said, "If I have taken anything from any man by false accusation, I restore him fourfold." [19:8] Therefore the Lord said, "This day is salvation come to this house." [19:9a] … But when He adds, "For the Son of man is come to seek and to save that which was lost," [19:10] my present contention is not whether He was come to save what was lost, to whom it had once belonged, and from whom what He came to save had fallen away; but I approach a different question. Man, there can be no doubt of it, is here the subject of consideration.
Epiphanius makes no comment on these verses, so we assume that he saw nothing noteworthy here.
And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. [19:11] He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. [19:12] And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. [19:13] ...
And another came, saying, Lord, behold, here is thy pound, which I have kept laid up in a napkin: [19:20] For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow. [19:21] And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: [19:22] Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? [19:23] And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. [19:24] (And they said unto him, Lord, he hath ten pounds.) [19:25] For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him. [19:26] But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. [19:27]
Near the end of his chapter 37 Tertullian mentions: “The parable also of the (ten) servants, [19:12-13] who received their several recompenses according to the manner in which they had increased their lord's money by trading.” Also, when discussing “the parable of the fig tree” in chapter 39, he again refers to this parable, and that:
"He went away into a far country to receive for Himself," [19:12] leaving money to His servants wherewithal to trade and get increase.
However, he quotes almost nothing of the rest of the parable, referring directly only to Ev 19:21 and/or 22:
Else, if it is the Creator whom He has here delineated as the "austere man," who "takes up what he laid not down, and reaps what he did not sow," [19:21-22] my instructor even here is He, (whoever He may be, ) to whom belongs the money He teaches me fruitfully to expend.
Epiphanius does not mention this passage directly here, but later, when discussing Ev 20:27-40, he possibly mentions not only that Marcion did not ‘falsify’ this parable, but he also may refer to an addition to this parable that we only see in Bezae:
Elenchus 56 (a) One can be amazed at the lame-brain’s [Marcion’s] stupidity in not seeing that this testimony is equivalent to Lazarus the beggar’s [16:19-31], and to the parable of those who are not allowed to enter the kingdom. He left the remains of these parables (in place) and did not falsify them; indeed, to his own embarrassment he has left “There shall be weeping and gnashing of teeth.”
Although we see the phrase “There shall be weeping and gnashing of teeth” in Lk 13:28, this is not part of a parable. However, in Bezae the following text (that we see as Mt 25:30) is added to the end of Lk 19:27:
And cast ye the unprofitable servant unto the outer darkness, there shall be weeping and gnashing of teeth.
So, not only is Epiphanius indicating that this text from Bezae was also in Ev, but by stating that “to his [Marcion’s] own embarrassment he has left” this text Epiphanius is making it clear that he also saw it in Luke, so matching Bezae here.
The NET notes the following regarding Lk 19:25:
A few mss (D W 69 pc and a few versional witnesses) omit this verse either to harmonize it with Matt 25:28-29 or to keep the king’s speech seamless.
In addition to this omission, Bezae adds to the end of Lk 19:27 the following text, that we see as Mt 25:30:
And cast ye the unprofitable servant unto the outer darkness, there shall be weeping and gnashing of teeth.
Because Tertullian does not refer to either Ev 19:25 or 27 it is possible that he saw the same variants as exist in Bezae, but as there is only negative evidence for this it must be regarded as unlikely. As this passage has a close parallel at Mt 25:14-30 it is most likely that Tertullian saw this whole parable in the form in which we know it in Luke.
And when he had thus spoken, he went before, ascending up to Jerusalem. [19:28] And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, [19:29] Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. [19:30] And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. [19:31] And they that were sent went their way, and found even as he had said unto them. [19:32] And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? [19:33] And they said, The Lord hath need of him. [19:34] And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. [19:35] And as he went, they spread their clothes in the way. [19:36]
And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; [19:37] Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. [19:38] And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples. [19:39] And he answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out. [19:40]
And when he was come near, he beheld the city, and wept over it, [19:41] Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. [19:42] For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, [19:43] And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. [19:44] And he went into the temple, and began to cast out them that sold therein, and them that bought; [19:45] Saying unto them, It is written, My house is the house of prayer: but ye have made it a den of thieves. [19:46] And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, [19:47] And could not find what they might do: for all the people were very attentive to hear him. [19:48]
Tertullian’s last reference to Luke 19 comes at the end of his chapter 37, where he mentions in general terms the parable of the servants (Ev 19:12-27). He then begins his chapter 38 with references to Ev 20:3-8, having not referred to Jericho, Bethphage, Bethany, the mount of Olives, or anything else regarding Jesus approaching, entering, or in Jerusalem. From this we might reasonably assume that Tertullian saw nothing to note regarding any of Ev 19:28-46, and that he saw no differences here between Ev and his copy of Luke. However, this was not the case for Epiphanius, who in Scholion 53 explicitly states that much of this passage was simply not present in Ev:
He falsified the section about the ass and Bethpage – and the one about the city and the temple, because of the scripture, “My house shall be called an house of prayer, but ye make it a den of thieves.” [Lk 19:46]
Whether the reason he gives was the case or not, this statement from Epiphanius seems to indicate that he did not see any parallels to Lk 19:29-44 in Ev. Although “the ass and Bethpage” and “the city and the temple” could be taken to not include Ev 19:37-40, Elenchus 53 (below) makes it clear that the Mount of Olives is included. As Epiphanius clearly knew the whole of this passage, the fact that Tertullian has no comment could suggest that these verses were not in his copy of Luke, and this possibility is strengthened by that fact that there are several variants of these verses in Bezae and the other extant old Latin mss. In particular, Bezae has these shorter variants:
19:30: D* and d* omit: “tied, whereon yet never man sat: loose him, and bring him hither.”
19:31: D, d, it omit: “Why do ye loose him?”
19:32-34: D, d have this shorter text: “And they went and said, The Lord hath need of him.”
19:42: D, d has: “Saying, If thou also hadst known in this day, what things concern thy peace! but now they are hid from thine eyes.”
Willker reports that G*, 063, and 477 omit Lk 19:32-34 (possibly due to h.t. at the ends of Lk 19:31 and 34), but then notes:
It is probable that D shortens the story to bring it more in line with the shorter text of Mt. Weiss (Lk Com.) thinks that the words are omitted as superfluous.
However, Bezae also has these longer readings:
Saying, Blessed be he that cometh in the name of the Lord: Blessed be the King. Peace in heaven, and glory in the highest. [19:38]
But he came into the temple, and began to cast out them that sold therein, and them that bought, and overthrew the tables of the money changers. [19:45]
There are also similar variants in other mss at Lk 19:32-33, 38, 42, and 45. Although the existence of this complex of variants does not prove that any of Lk 19:29-48 were not in Tertullian’s copy of Luke, it does show that the text here was at one time quite fluid, making such a possibility more likely. In Elenchus 53 Epiphanius provides more information regarding what he expected to see (i.e. that he saw in Luke) but that was missing (here underlined) from Ev:
(a) Wickedness cannot see its own refutation; it is blind. Marcion thinks he can hide the road of truth, but this is an impossibility.
(b) For he jumped right over it, completely bypassing the sections we have mentioned because of the testimony that the temple site was Christ’s own property and had been built in his name.
(c) and leaving out the entire passage about the journey from Jericho and how he got to Bethphage. For there actually was an ancient highway to Jerusalem by way of the Mount of Olives, and it was not unknown to those who describe the temple site as well.
(d) But for his refutation out of his own mouth, Marcion says, “It came to pass on one of those days, as he taught in the temple, they sought to lay hands on him and they were afraid,” as we read in the next paragraph [Scholion], 54.
(e) How he got from Jericho to the temple will be learned from the journey itself and the length of the road. But this should make it plain that the crook concealed what happened on the road, and what the Savior himself said in the temple before this saying, I mean (that he said), “My house shall be called an house of prayer” and so on, as the prophecy [Isa 56:7] runs.
In addition to the sections already mentioned in Scholion 53, here Epiphanius makes several references to Marcion concealing information about the journey and/or the road between Jericho and Jerusalem via the Mount of Olives. These comments are odd, because although Luke mentions the Mount of Olives, he does not provide any details of the earlier part of the ascent from Jericho. It is unlikely that Epiphanius is referring to events described in Lk 19:1-27, as these passages are mentioned by Tertullian without him giving any indication that they were missing from Ev. Also, the passage regarding Zacchaeus (Lk 19:1-10) takes place in Jericho, and so, it appears, does Lk 19:11-27, with there being no indication that Jesus had actually left Jericho until Lk 19:28.
Epiphanius therefore seems to be describing something that Marcion omitted that we do not see in Luke. However, as previously mentioned, there is one other passage that describes events on the road between Jericho and Jerusalem: The parable of the Good Samaritan. This parable, which is unique to Luke, is not referred to by either Tertullian or Epiphanius and so may well be the passage in Luke that Epiphanius is here indicating was not in Ev.
In points (d) and (e) above Epiphanius states that Ev had what appears to be a version of Lk 20:1 or 19, and that Marcion omitted “what the Savior himself said in the temple,” which he then indicates is “My house shall be called an house of prayer, and so on,” i.e. at least the first part of what we see as Lk 19:46. This suggests that Epiphanius was accustomed to seeing Lk 19:46 immediately prior to Lk 20:1, and hence that Lk 19:47-48 may not have been in his copy of Luke. However, he quotes the next verse as:
It came to pass on one of those days, as he taught in the temple,[20:1] they sought to lay hands on him and they were afraid [20:19b?]
Without Lk 19:47-48 we would have no prior reference to the temple, which "days" were being mentioned, or who “they” were, and therefore it seems these verses must have been present. Consequently, where Epiphanius writes “and so on” in Elenchus 53 (e) it is most reasonable to assume that this includes just the rest of Ev 19:46. Based on this and what Epiphanius states was omitted it is likely that in Ev this whole passage from Luke 19 read as follows:
And when he had thus spoken, he went before, ascending up to Jerusalem. [19:28] And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him, [19:47] and could not find what they might do: for all the people were very attentive to hear him. [19:48]
From Tertullian's lack of comment we can then reasonably assume that this is also what he saw in his copy of Luke, which makes perfect sense given that Tertullian's whole endeavor is aimed at comparing the words and actions of the Christ of Luke with Christ of Ev, and this is the only portion of these verses that describe them.
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