A slightly younger contemporary of Isho'dad of Merv, bar Kepha served as bishop of the combined diocese of Mosul, Beth Kijonaja and Beth Raman; he died in 903 at the age of 90. Like Isho'dad, it appears bar Kepha also cited the Diatessaron in his Commentaries', however unlike Isho'dad's Commentaries, which survive complete, bar Kepha's exist only in fragmentary form (London: British Library, Add. 17274; eleventh - twelfth centuries):
Which shows who collected the four books of the Evangelists and set them in order in one book. And some people, indeed, say that Eusebius of Caesarea, when he saw that Julianus [sic!] one expects Ammonius] of Alexandria made the Gospel of the Diatessaron, ie by means of the Four, and changed the sequence of stories [or: words] of the Gospels. And also Tatian the Greek, the heretic leader, made a Gospel which is called Tasaron [sic] and he too changed the sequence of the stories [or: words]; he, Eusebius, took care and collected the four books of the four Evangelists and set them in order and placed them in one book, and preserved the essence of the books of the evangelists as it [= the "essence"] was, without taking anything from their books or adding anything to them, and made certain Canons concerning their mutual agreement.[Chapter 53; text and translation (adapted) cited from JR Harris, Fragments of the Commentary of Ephrem Syrus on the Diatessaron (London 1895)]
Tatian is a "Greek," and the Diatessaron's full title seems to include the word "gospel." "Julianus" must be corrected to "Ammonius," as per Eusebius' Ep. ad Carpianum. Bar Kepha appears to be juggling multiple traditions from earlier sources. First, he conflates Eusebius' two references to a "Diatessaron" (that of Ammonius of Alexandria's and that of Tatian's); second, he calls Tatian a heretic (cp. the presumed addition to bar All's description [item H]); third, he also calls him a Greek (cp. Theodore bar Koni [item F] and the Chronicle of Se'ert [item L]).
