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Memoirs of Edessa and Other Ancient Syriac Documents
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[2912] The name is taken from Eusebius, but in the original Syriac treatises, which follow, he is called Addæus.
[2913] In The Teaching of the Apostles he is said to have been one of the “seventy two apostles.” His name, like that of Thomas, seems to have been the very common one, Judas.
[2914] These were kept in the archives of the kingdom, which were transferred by Abgar from Nisibis to Edessa when he made it the capital of his dominions. See Moses Chor. B. ii. ch. 27, infra. The archives appear to have been still kept at Edessa in a.d. 550. [Compare this fact with Tertullian’s statement, vol. iii. p. 164.]
[2915] The kingdom of Edessa was brought to an end and entirely subjected to the Romans in a.d. 217 or 218.
[2916] The extract from the archives was probably made by Sextus Julius Africanus, and copied by Eusebius from his Chronographia.
[2917] Gr. τόπαρχος.
[2918] Called Hanan in the original Syriac document; and so in Moses Chor.; Eusebius has ᾽Ανανίας, which is copied here.
[2919] Gr. ταχυδρόμου. But the post held by Hananias must have been one of more dignity than that of a courier. He was probably a Secretary of State. In The Acts of Addæus (infra) he is called, in connection with the name Tabularius, a sharir, or confidential servant.
It would seem that Tabularius has been confounded with Tabellarius, a letter-carrier.—Tr.
[2920] Or “Abgar Uchomo.” The epithet was peculiar to this King Abgar. He was the fourteenth king: the eleventh was called Abgar Sumoco, or “the Red.”
The occasion of the name “Black” is doubtful: it can hardly have arisen from the fact that Abgar was suffering, as Cedrenus asserts, from the black leprosy.—Tr.
[2921] “Head,” or “chief.”—Tr.
[2922] Comp. Matt. iv. 24; “And His fame went throughout all Syria,” etc. See also Moses Chor. B. ii. c. 30.
[2923] Gr. ἀντιγραφέντα, “written in reply.”
[2924] [John 9.39; 20.29,31; Hab. 1.5; Isa. 52.15; 53.1]
[2925] Cureton, “were assembled and standing;” nearly as Euseb.: παρόντων καὶ ἑστώτων. But in 2 Sam. xx. 1, the only reference given by Castel for the word *** is used for the Heb. נקרא, “he chanced.”—Tr.
[2926] ***, like the προσεκύνησε of Eusebius, may be rendered “worshipped.”—Tr.
[2927] ***; Gr. μεγάλως, lit. “greatly;” C. “nobly.” But nothing more than intensity is necessarily denoted by either word. Compare, for the Syriac, Ps. cxix. 107, 167; Dan. ii. 12.—Tr.
[2928] Compare the letters of Abgar and Tiberius, infra.
[2929] In another piece, The Teaching of Addæus, i.e., Thaddæus, we have a portion of the original Syriac from which Eusebius’ translation was made. The only portions that correspond are: in the present piece, from this place to “—accept that of others,” near the end; and, in the following one, from the beginning to “—that which is not ours.” Some of the variations are worthy of notice.
[2930] See note 9, p. 657, infra.
[2931] This answers sufficiently well to the Greek: ὁς καὶ αὐτὸς προσελθὼν ὑπὸ τοὺς πόδας αὐτοῦ ἔπεσεν; but, as the original Syriac, p. 12, reads “he too brought his feet to him, and he laid his hands upon them and healed him,” the Greek translation must have been at fault.
For brought read presented.—Tr.
[2932] The original Syriac has “I will not hold my peace from declaring this.”
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