The earliest formal New Testament commentary in Syriac is the so-called Commentary on the Diatessaron attributed to Ephrem. This commentary is thoroughly at home in the world of Syriac Christianity, as seen not least in the fact that it focuses on Tatian’s idiosyncratic gospel version. Nevertheless, portions of the commentary also exhibit awareness of exegetical traditions shared with contemporary Greek authors. This paper focuses on one of the more striking of these parallels, namely, (ps-)Ephrem’s treatment of Mary’s Davidic lineage and relation to Elizabeth her ‘kinswoman’. Eusebius of Caesarea had taken up this issue in his Gospel Problems and Solutions, and the author of the Syriac commentary argues for the same three points evident in Eusebius’ treatment. Hence, the Syriac commentator has likely been directly or indirectly influenced by Eusebius’ formulation of this tradition, although specifying the manner of this transmission of ideas is impossible.

中文翻译：

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解决家谱歧义：路加福音1.36中的Eusebius和（ps-）Ephrem

最早在叙利亚语中正式的新约圣经注释是归因于以弗仑的所谓的关于Diatessaron的注释。这篇评论在叙利亚基督教世界中是彻头彻尾的，尤其是它关注塔田的特有福音版本。然而，评论的某些部分也表现出对当代希腊作家所共享的训ege传统的意识。本文着眼于这些相似之处中比较引人注目的一个，即（ps-）Ephrem对Mary的Davidic血统的对待以及与伊丽莎白的“女友”的关系。凯撒利亚的尤塞比乌斯（Eusebius）在他的《福音问题与解决方案》中解决了这个问题，叙利亚评论的作者也对尤塞比乌斯的待遇提出了同样的三点主张。因此，