chapter five
passages of Luke’s gospel. In the following, the phrases that are echoed in
the immediatecontext of the Diatessaronare indicated withbold.Com-
parison with the synoptics also showed that Origen’s passage shares some
expressions with the Lawyer’s Question (Luke :–). The phrases
that are paralleledin the Lawyer’s Question and its immediate context
are indicated withdouble underlining.
Dixit, inquit, ad eum alter divitum: “magister, quid bonum faciens vivam?”
dixit ei: “homo.legem et prophetas fac.” respondit ad eum: “feci.” dixit ei:
“vade, vende omnia quae possides et divide pauperibus et veni sequere
me.”
coepitautemdivesscalperecaputsuumetnonplacuitei.etdixitadeum
dominus:“quomodo dicis: fecilegem et prophetas?quoniam scriptum est
in lege: diliges proximum tuum sicut te ipsum, et ecce multifratres tui filii
Abrahaeamicti sunt stercore, morientes prae fame, etdomus tua plena est
multis boniset non egreditur omnino aliquid ex ea ad eos.” etconversus
dixit Simoni discipulo suo sedenti apud se:
“Simon, fili Ionae, facilius est camelum intrare per foramen acus, quam
diviteminregnumcoelorum.”
. According to the passage in Origen’s commentary, the house of the
rich man is full of many good things (domus tua plena est multis
bonis). The situation is similar to the one that the rich fool finds
problematic in Luke :–. The storage rooms of the fool had
become too small for his crop. Therefore, he plans to build bigger
ones and “store there all his grain andgood things” (Greek:τ&
γα% μυ).^32 Then he will say: “Soul, you havemany good things
(Greek:πλλ& γα%;Sys,c: ! ")storedformany
years.” Furthermore, in the same context, there is also a parallel
for the Lukan addresshomoin Luke : (Aνρωπε). This section
preceded the story about the rich man in theDiatessaron.^33
. Origen’s passage also refers tothe brothersof the rich man and to
Abrahamwho are in a central position in Rich Man and Lazarus
(Luke :–). This story followed the story about the rich man
in theDiatessaron.
. Comparison with the synoptics also showed that Origen’s pas-
sages shares some expressions with the Lawyer’s Question: Luke(^32) The Old Syriac translations do not refer here to “good things” but the wording is in
the Peshitta.
(^33) TheGospel of Thomas(l. ) also has the expressions “man” and “turned to.” For
Quispel , –, this was one indication of the dependance of theGospel of Thomas
on theGospel of the Hebrews. For the discussion of this theory see below Chapter ..