Part Ii. Page Ii.

132 See Chap. IV. p. 37.

133 Scrivener’s Introduction to Con. Bezae, p. liv.

134 e.g. in S. John i. 42 (meaning only א, B, L): iv. 42 (א, B, C): v. 12 (א, B, C, L): vi. 22 (A, B, L), &c.

135 e.g. S. Matth. x. 25; xii. 24, 27: S. Luke xi. 15, 18, 19 (βεεζεβουλ).—1 Cor. xiii. 3 (καυχησωμαι).—S. James i. 17 (αποσκιασματος).—Acts i. 5 (εν πν. βαπ. αγ.).—S. Mark vi. 20 (ηπορει).—S. Matth. xiv. 30 (ισχυρον).—S. Luke iii. 32 (ἰωβηλ).—Acts i. 19 (ἰδίᾳ omitted).—S. Matth. xxv. 27 (τα αργυρια).—S. Matth. xvii. 22 (συστρεφομενων).—S. Luke vi. 1 (δευτεροπρῶτῳ omitted).—See more in Tischendorf’s Prolegomena to his 4to. reprint of the Cod. Sin. p. xxxvi. On this head the reader is also referred to Scrivener’s very interesting Collation of the Cod. Sinaiticus, Introduction, p. xliii. seq.

136 See Tischendorf’s note in his reprint of the Cod. Sin., Prolegg. p. lix.

137 Ὤφθη δὲ αὐτῷ ἄγγελος—καταβαίνοντα ἐπὶ τὴν γῆν. S. Luke xxii. 43, 44.

138 ὁ δὲ Ἰησοῦς—τί ποιοῦσι, (xxiii. 34):—γράμμασιν Ἐλληνικοῖς καὶ Ῥωμαῖκοῖς καὶ Ἐβραῖκοῖς, (xxiii. 38.)

139 αλλος δε λαβων λογχην ενυξεν αυτου την πλευραν, και εξηλθεν υδωρ και αιμα. Yet B, C, L and א contain this!

140 Coll. of the Cod. Sin., p. xlvii.

141 So, in the margin of the Hharklensian revision.

142 Note, that it is a mistake for the advocates of this reading to claim the Latin versions as allies. Ἀπεκρίθη ἐκεῖνος, Ἄνθρωπος λεγόμενος Ἰησοῦς κ.τ.λ. is not “Respondit, Ille homo qui dicitur Jesus,” (as both Tischendorf and Tregelles assume;) but “Respondit ille, Homo,” &c.,—as in verses 25 and 36.

143 This reading will be found discussed in a footnote (p) at the end of Chap. VII.,—p. 110.

144 The following may be added from Cod. א:—μεγάλοι αὐτῶν (in S. Mark x. 42) changed into βασιλεις: ειπεν (in S. Mark xiv. 58) substituted for ἡμεῖς ἠκούσαμεν αὐτου λέγοντος: εβδομηκοντα τεσσαρων (in S. Lu. ii. 37) for ὀγδοηκ: and εωρακεν σε (in S. Jo. viii. 57) for ἑώρακας:—in all which four readings Cod. א is without support. [Scrivener, Coll. Cod. Sin. p. li.] The epithet μεγαν, introduced (in the same codex) before λίθον in S. Mark xv. 46; and και πατριας inserted into the phrase ἐξ οἴκου Δαβίδ in S. Lu. i. 27,—are two more specimens of mistaken officiousness. In the same infelicitous spirit, Cod. B and Cod. א concur in omitting ἰσχυρόν (S. Matt. xiv. 30), and in substituting πυκνα for πυγμῇ, and ραντισωνται for βαπτίσωνται in S. Mark vii. 3 and 4:—while the interpolation of τασσομενος after ἐξουσίαν in S. Matth. viii. 9, because of the parallel place in S. Luke’s Gospel; and the substitution of ανθρωπος αυστηρος ει (from S. Luke xix. 21) for σκληρὸς εἶ ἄνθρωπος in S. Matth. xxv. 24, are proofs that yet another kind of corrupting influence has been here at work besides those which have been already specified.

145 Scrivener, Coll. Cod. Sin. p. xlvii.

146 Add to the authorities commonly appealed to for ἐξελθ. Chrys.^834 (twice,) (also quoted in Cramer’s Cat. 241). The mistake adverted to in the text is at least as old as the time of Eusebius, (Mai, iv. p. 264 = 287), who asks,—Πῶς παρά τῷ Ματθάιῳ ἡ Μαγδαληνὴ Μαρία μετὰ τῆς ἄλλης Μαρίας ἔξω τοῦ μνήματος ἑώρακεν τὸν ἕνα ἄγγελον ἐπικαθήμενον τῷ λίθῳ τοῦ μνήματος, κ.τ.λ.

147 Tischendorf accordingly is forced, for once, to reject the reading of his oracle א,—witnessed to though it be by Origen and Eusebius. His discussion of the text in this place is instructive and even diverting. How is it that such an instance as the present does not open the eyes of Prejudice itself to the danger of pinning its faith to the consentient testimony even of Origen, of Eusebius, and of Cod. א?... The reader is reminded of what was offered above, in the lower part of p. 49.

148 A similar perversion of the truth of Scripture is found at S. Luke iv. 44, (cf. the parallel place, S. Matth. iv. 23: S. Mark i. 89). It does not mend the matter to find א supported this time by Codd. B, C, L, Q, R.

149 S. Lu. xxiii. 45:—ὅπερ οὐδέποτε πρότερον συνέβη, ἀλλ᾽ ἢ ἐν Αἰγύπτω μόνον, ὅτε τὸ πάσχα τελεῖσθαι ἔμελλε; καὶ γὰρ ἐκεῖνα τούτων τύπος ἦν. (Chrys. vii. 824 c.)

150 ὅπως δὲ μὴ εἰπωσί τινες ἔκλειψιν εἶναι τὸ γεγενημένον, ἐν τῇ τεσσαρεσκαιδεκάτη ἡμέρᾳ τῆς σελήνης γἐγονε τὸ σκότος:—ὅτε ἔκλειψιν συμβῆναι ἀμήχανον. So Victor of Antioch, in his Catena on S. Mark (ed. Possin.) He makes the remark twice: first (p. 351) in the midst of an abridgment of the beginning of Chrysostom’s 88th Homily on S. Matthew: next (p. 352) more fully, after quoting “the great Dionysius” of Alexandria. See also an interesting passage on the same subject in Cramer’s Catena in Matth. i. p. 237,—from whom derived, I know not; but professing to be from Chrysostom. (Note, that the 10 lines ἐξ ἀνεπιγράφου, beginning p. 236, line 33 = Chrys. vii. 824, D, E.) The very next words in Chrysostom’s published Homily (p. 825 A.) are as follows:—Ὅτε γὰρ οὐκ ἦν ἔκλειψις, αλλ᾽ ὀργή τε καὶ ἀγανάκτησις, οὐκ ἐντεῦθεν μόνον δῆλον ἦν, ἀλλὰ καὶ ἀπὸ τοῦ καιροῦ; τρεῖς γἀρ ὥρας παρέμεινεν, ἡ δὲ ἔκλειψις ἐν μιᾷ γίνεται καιροῦ ῥοπῇ.—Anyone who would investigate this matter further should by all means read Matthaei’s long note on S. Luke xxiii. 45.

151 See above, p. 70, and the Appendix (F).

152 Tischendorf’s “Introduction” to his (Tauchnitz) edition of the English N.T., 1869,—p. xiii.

153 “Epistola quam nos ‘ad Ephesios’ præscriptam habemus, hæretici vero ’ad Laodicenos.” Adv. Marcion. lib. v. c. xi, p. 309 (ed. Oehler.)

154 “ ‘Titulum’ enim ‘ad Laodicenos’ ut addidisse accusatur a Tertulliano, ita in salutatione verba ἐν Ἐφέσῳ omnino non legisse censendus est.” (N. T. in loc.)

155 “Ecclesiæ quidem veritate Epistolam istam ‘ad Ephesios’ habemus emissam, non ‘ad Laodicenos;’ sed Marcion ei titulum aliquando interpolare gestiit, quasi et in isto diligentissimus explorator.” Adv. Marcion. lib. v. c. xvii, pp. 322-3 (ed. Oehler.)

156 ἀπὸ ἐτῶν ἰκανῶν. (Epiphan. Opp. i. 310 c.)

157 He describes its structure minutely at vol. i. pp. 309-310, and from pp. 312-7; 318-321. [Note, by the way, the gross blunder which has crept into the printed text of Epiphanius at p. 321 D: pointed out long since by Jones, On the Canon, ii. 38.] His plan is excellent. Marcion had rejected every Gospel except S. Luke’s, and of S. Paul’s Epistles had retained only ten,—viz. (1st) Galatians, (2nd and 3rd) I and II Corinthians, (4th) Romans, (5th and 6th) I and II Thessalonians, (7th) Ephesians, (8th) Colossians, (9th) Philemon, (10th) Philippians. Even these he had mutilated and depraved. And yet out of that one mutilated Gospel, Epiphanius selects 78 passages, (pp. 312-7), and out of those ten mutilated Epistles, 40 passages more (pp. 318-21); by means of which 118 texts he undertakes to refute the heresy of Marcion. (pp. 322-50: 350-74.) [It will be perceived that Tertullian goes over Marcion’s work in much the same way.] Very beautiful, and well worthy of the student’s attention, (though it comes before us in a somewhat incorrect form,) is the remark of Epiphanius concerning the living energy of GOD’S Word, even when dismembered and exhibited in a fragmentary shape. “Ὅλου γὰρ τοῦ σώματος ζῶντος, ὡς εἰπεῖν, τῆς θείας γραφῆς, ποῖον ηὕρισκε (sc. Marcion) μέλος νεκρὸν κατὰ τῆν αὐτοῦ γνώμην, ἵνα παρεισαγάγη ψεῦδος κατὰ τῆς ἀληθείας; ... παρέκοψε πολλὰ τῶν μελῶν, κατέσχε δὲ ἔνιά τινα παρ᾽ ἑαυτῷ; καὶ αὐτὰ δὲ τὰ κατασχεθέντα ἔτι ζῶντα οὐ δύναται νεκροῦσθαι, ἀλλ᾽ ἐκεῖ μὲν τὸ ζωτικὸν τῆς ἐμφάσεως, κᾴν τε μυρίως παρ᾽ αὐτῷ κατὰ λεπτὸν ἀποτμηθείν.” (p. 375 B.) He seems to say of Marcion,—

Fool! to suppose thy shallow wits Could quench a fire like that. Go, learn That cut into ten thousand bits Yet every bit would breathe and burn!

158 He quotes Ephes. ii. 11, 12, 13, 14: v. 14: v. 31. (See Epiphanius, Opp. i. p. 318 and 371-2.)

159 Ibid. p. 318 C ( = 371 B), and 319 A ( = 374 A.)

160 Ibid. p. 319 and 374. But note, that through error in the copies, or else through inadvertence in the Editor, the depravation commented on at p. 374 B, C, is lost sight of at p. 319 B.

161 See below, at the end of the next note.

162 Προσέθετο δὲ ἐν τῷ ἰδίῳ Ἀποστολικῷ καλουμένῳ καὶ τῆς καλουμένης πρὸς Λαοδικέας:—“Εῖς Κύριος, μία πίστις, ἕν βάπτισμα, εἶς Χριστὸς, εἶς Θεὸς, καὶ Πατὴρ πάντων, ὁ ἐπὶ πάντων καὶ διὰ πάντων καὶ ἐν πᾶσιν.” (Epiphan. Opp. vol i. p. 374.) Here is obviously a hint of τριῶν ἀνάρχων ἀρχῶν διαφορὰς πρὸς ἀλλήλας ἐξουσῶν: [Μαρκίωνος γὰρ τοῦ ματαιόφρονος δίδαγμα, εἰς τρεῖς ἀρχὰς τῆς μοναρχίας τομὴν καὶ διαίρεσιν. Athanas. i. 231 E.] but, (says Epiphanius), οὐχ οὕτως ἔχει ἡ τοῦ ἁγίου Ἀποστόλου ὑπόθεσις καὶ ἠσφαλισμένον κήρυγμα. ἀλλὰ ἄλλως παρὰ τὸ σὸν ποιήτευμα. Then he contrasts with the “fabrication” of Marcion, the inspired verity,—Eph. iv. 5: declaring ἕνα Θεὸν, τὸν αὐτὸν πατέρα πάντων,—τὸν αὐτὸν ἐπὶ πάντων, καὶ ἐν πᾶσι, κ.τ.λ.—p. 374 C.

Epiphanius reproaches Marcion with having obtained materials ἐκτὸς τοῦ Εὐαγγελίου καὶ τοῦ Ἀποστόλου; οὐ γὰρ ἔδοξε τῷ ἐλεεινοτάτῳ Μαρκίωνι ἀπὸ τῆς πρὸς Ἐφεσίους ταύτην τὴν μαρτυρίαν λέγειν, (sc. the words quoted above,) ἀλλὰ τῆς πρὸς Λαοδικέας, τῆς μὴ οὔσης ἐν τῷ Ἀποστόλῳ (p. 375 A.) (Epiphanius here uses Ἀπόστολος in its technical sense,—viz. as synonymous with S. Paul’s Epistles.)

163 “Ὠριγένης δέ φησι,—”Ἐπὶ μόνων Ἐφεσίων εὕρομεν κείμενον τὸ “τοῖς ἁγίοις τοῖς οὖσι;” καὶ ζητοῦμεν, εἰ μὴ παρέλκει προσκείμενον τὸ “τοῖς ἁγίοις τοῖς οὖσι,” τί δύναται σημαίνειν; ὅρα οὖν εἰ μὴ ὥσπερ ἐν τῇ Ἐξόδω ὄνομά φησιν ἑαυτοῦ ὁ χρηματίζων Μωσεί τὸ ὬΝ οὕτως οἱ μετέχοντες τοῦ ὄντος γίνονται “ὄντες.” καλούμενοι οἱονεὶ ἐκ τοῦ μὴ εἶς αι εἰς τὸ εἶναι. “ἐξελέξατο γὰρ ὁ Θεὸς τὰ μὴ ὄντα,” φησὶν ὁ αὐτὸς Παῦλος, “ἵνα τὰ ὄντα καταργήση.”—Cramer’s Catena in Ephes. i. 1,—vol. vi. p. 102.

164 Consider S. John i. 42, 44, 46: v. 14: ix. 35: xii. 14, &c.

165 Ἀλλὰ καὶ τοῖς Ἐφεσίοις ἐπιστέλλων ὡς γνησίως ἡνωμένοις τῷ Ὄντι δι᾽ ἐπιγνώσεως, “ὄντας” αὐτοὺς ἰδιαζόντως ὠνόμασεν, εἰπών: “τοῖς ἀγίοις τοῖς οὖσι, καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ.” οὕτω γὰρ καὶ οἱ πρὸ ἡμῶν παραδεδώκασι, καὶ ἡμεῖς ἐν τοῖς παλαιοῖς τῶν ἀντιγράφων εὑρήκαμεν. Note also what immediately follows. (Basil Opp. i. p. 254 E, 255 A.)

166 See the places quoted by Scrivener, Introd. pp. 381-91; particularly p. 385.

167 Hieron. Opp. vol. vii. p. 543:—“Illud quoque in Præfatione commoneo, ut sciatis Origenem tria volumina in hanc Epistolam conscripsisse, quem et nos ex parte sequuti sumus.”

168 “Quidam curiosius quam necesse est putant ex eo quod Moysi dictum est ‘Haec dices filiis Israel, QUI EST misit me,’ etiam eos qui Ephesi sunt [Note this. Cf. ‘qui sunt Ephesi,’ Vulg.] sancti et fideles, essentiae vocabulo nuncupatos: ut ... ab EO ‘qui est,’ hi ‘qui sunt’ appellentur.... Alii veto simpliciter, non ad eos ‘qui sint,’ sed ‘qui Ephesi sancti et fideles sint’ scriptum arbitrantur.” Hieron. Opp. vii. p. 545 A, B.

169 The cursive “Cod. No. 67” (or “672”) is improperly quoted as “omitting” (Tisch.) these words. The reference is to a MS. in the Imperial Library at Vienna, (Nessel 302: Lambec. 34, which = our Paul 67), collated by Alter (N.T. 1786, vol. ii. pp. 415-558), who says of it (p. 496),—“cod. ἐν Ἐφέσῳ punctis notat.” ... The MS. must have a curious history. H. Treschow describes it in his Tentamen Descriptionis Codd. aliquot Graece, &c. Havn. 1773, pp. 62-73.—Also, A. C. Hwiid in his Libellus Criticus de indole Cod. MS. Graeci N. T. Lambec. xxxiv. &c. Havn. 1785.—It appears to have been corrected by some Critic,—perhaps from Cod. B itself.

170 So indeed does Cod. א occasionally. See Scrivener’s Collation, p. xlix.

171 Scrivener’s Introduction to Codex Bezae, p. liv.

172 Scrivener, Coll. of Cod. Sin. p. xlv.

173 Eph. vi. 21, 22.

174 Coloss. iv. 7, 16.

175 Ubi suprà.

176 Gnomon, in Ephes. i. 1, ad init.

177 See above, pp. 93-6. As for the supposed testimony of Ignatius (ad Ephes. c. xii.), see the notes, ed. Jacobson. See also Lardner, vol. ii.

178 Let it be clearly understood by the advocates of this expedient for accounting for the state of the text of Codd. B. and א, that nothing whatever is gained for the credit of those two MSS. by their ingenuity. Even if we grant them all they ask, the Codices in question remain, by their own admission, defective.

Quite plain is it, by the very hypothesis, that one of two courses alone remains open to them in editing the text: either (1) To leave a blank space after τοῖς οὔσιν: or else, (2) To let the words ἐν Ἐφέσῳ stand,—which I respectfully suggest is the wisest thing they can do. [For with Conybeare and Howson (Life and Letters of S. Paul, ii. 491), to eject the words “at Ephesus” from the text of Ephes. i. 1, and actually to substitute in their room the words “in Laodicea,”—is plainly abhorrent to every principle of rational criticism. The remarks of C. and H. on this subject (pp. 486 ff) have been faithfully met and sufficiently disposed of by Dean Alford (vol. iii. Prolegg. pp. 13-8); who infers, “in accordance with the prevalent belief of the Church in all ages, that this Epistle was veritably addressed to the Saints in Ephesus, and to no other Church.”] In the former case, they will be exhibiting a curiosity; viz. they will be shewing us how (they think) a duplicate (“carta bianca”) copy of the Epistle looked with “the space after τοῖς οὔσι left utterly void:” in the latter, they will be representing the archetypal copy which was sent to the Metropolitan see of Ephesus. But by printing the text thus,—τοῖς ἁγίοις τοῖς οὔσιν [ἐν Ἐφέσω] καὶ πιστοῖς κ.τ.λ., they are acting on an entirely different theory. They are merely testifying their mistrust of the text of every MS. in the world except Codd. B and א. This is clearly to forsake the “Encyclical” hypothesis altogether, and to put Ephes. i. 1 on the same footing as any other disputed text of Scripture which can be named.

179 Ἐγκύκλιον ἐπιστολήν, vel ἐγκύκλια γράμματα Christophorsonus et alii interpretantur literas circulares: ego cum viris doctis malim Epistolas vel literas publicas, ad omnes fideles pertinentes, quas Græci aliàs vocant ἐπιστολὰς καθολικάς.—Suicer in voce.

180 Καθολικαὶ λέγονται αὕται, οἰονεὶ ἐγκύκλιοι—See Suicer in voce, Ἐγκύκλιος.

181 Routh’s Reliquiæ, vol. iii. p. 266.—“Tum ex Conciliis, tum ex aliis Patrum scriptis notum est, consuevisse primos Ecclesiao Patres acta et decreta Conciliorum passim ad omnes Dei Ecclesias mittere per epistolas, quas non uni privatim dicârunt, sed publice describi ab omnibus, dividi passim et pervulgari, atque cum omnibus populis communicari voluerunt. Hac igitur epistolae ἐγκύκλιοι vocatae sunt, quia κυκλόσε, quoquò versum et in omnem partem mittebantur.”—Suicer in voc.

182 “On the whole,” says Bishop Middleton, (Doctrine of the Greek Art. p. 355) “I see nothing so probable as the opinion of Macknight (on Col. iv. 16,)—‘that the Apostle sent the Ephesians word by Tychicus, who carried their letter, to send a copy of it to the Laodiceans; with an order to them to communicate it to the Colossians.’ ”—This suggestion is intended to meet another difficulty, and leaves the question of the reading of Ephes. i. 1 untouched. It proposes only to explain what S. Paul means by the enigmatical expression which is found in Col. iv. 16.

Macknight’s suggestion, though it has found favour with many subsequent Divines, appears to me improbable in a high degree. S. Paul is found not to have sent the Colossians “word by Tychicus, who carried their letter, to send a copy of it to the Laodiceans.” He charged them, himself, to do so. Why, at the same instant, is the Apostle to be thought to have adopted two such different methods of achieving one and the same important end? And why, instead of this roundabout method of communication, were not the Ephesians ordered,—if not by S. Paul himself, at least by Tychicus,—to send a copy of their Epistle to Colosse direct? And why do we find the Colossians charged to read publicly τὴν ἐκ Λαοδικείας, which (by the hypothesis) would have been only a copy,—instead of τὴν ἐξ Ἐφέσου, which, (by the same hypothesis,) would have been the original? Nay, why is it not designated by S. Paul, τὴν πρὸς Ἐφεσίους,—(if indeed it was his Epistle to the Ephesians which is alluded to,) instead of τὴν ἐκ Λαοδικείας; which would hardly be an intelligible way of indicating the document? Lastly, why are not the Colossians ordered to communicate a copy of their Epistle to the illustrious Church of the Ephesians also, which had been originally addressed by S. Paul? If the Colossians must needs read the Epistle (so like their own) which the Apostle had just written to the Ephesians, surely the Ephesians must also be supposed to have required a sight of the Epistle which S. Paul had at the same time written to the Colossians!

183 Epiphan. Opp. i. 311 D.

184 “Marcion exerte et palam machæra non stilo usus est, quoniam ad materiam suam cædem Scripturarum confecit.” (Tertullian Præscript. Hær. c. 38, p. 50.) “Non miror si syllabas subtrahit, cum paginas totas plerumque subducat.” (Adv. Marcion. lib. v, c. xvii, p. 455.)

185 See above p. 95, and see note (f) p. 94.

186 See, by all means, Alford on this subject, vol. iii. Prolegg. pp. 13-15.

187 p. xiv.—See above, pp. 8, 9, note (f).

188 One is rather surprised to find the facts of the case so unfairly represented in addressing unlearned readers; who are entitled to the largest amount of ingenuousness, and to entire sincerity of statement. The facts are these:—

(1) Valentt. (apud Irenæum), (2) Clemens Alex., and (3) Theodotus (apud Clem.) read ἔστι: but then (1) Irenæus himself, (2) Clemens Alex., and (3) Theodotus (apud Clem.) also read ἦν. These testimonies, therefore, clearly neutralize each other. Cyprian also has both readings.—Hippolytus, on the other hand, reads ἔστι; but Origen, (though he remarks that ἔστι is “perhaps not an improbable reading,”) reads ἦν ten or eleven times. Ἦν is also the reading of Eusebius, of Chrysostom, of Cyril, of Nonnus, of Theodoret,—of the Vulgate, of the Memphitic, of the Peshito, and of the Philoxenian Versions; as well as of B, A, C,—in fact of all the MSS. in the world, except of א and D.

All that remains to be set on the other side are the Thebaic and Cureton’s Syriac, together with most copies of the early Latin.

And now, with the evidence thus all before us, will any one say that it is lawfully a question for discussion which of these two readings must exhibit the genuine text of S. John i. 4? (For I treat it as a question of authority, and reason from the evidence,—declining to import into the argument what may be called logical considerations; though I conceive them to be all on my side.) I suspect, in fact, that the inveterate practice of the primitive age of reading the place after the following strange fashion,—ὁ γέγονεν ἐν αὐτῷ ζωὴ ἦν, was what led to this depravation of the text. Cyril in his Commentary [heading of lib. i, c. vi.] so reads S. John i. 3, 4. And to substitute ἐστί (for ἦν) in such a sentence as that, was obvious.... Chrysostom’s opinion is well known, “Let us beware of putting the full stop” (he says) “at the words οὐδὲ ἐν,—as do the heretics.” [He alludes to Valentinus, Heracleon (Orig. Opp. i. 130), and to Theodotus (apud Clem. Alex.). But it must be confessed that Irenæus, Hippolytus (Routh, Opusc. i. 68), Clemens Alex., Origen, Concil. Antioch. (A.D. 269, Routh iii. 293), Theophilus Antioch., Athanasius, Cyril of Jer.,—besides of the Latins, Tertullian, Lactantius, Victorinus (Routh iii. 459), and Augustine,—point the place in the same way. “It is worth our observation,” (says Pearson,) “that Eusebius citing the place of S. John to prove that the HOLY GHOST was made by the SON, leaves out those words twice together by which the Catholics used to refute that heresy of the Arians, viz. ὁ γέγονεν.”]

Chrysostom proceeds,—“In order to make out that THE SPIRIT is a creature, they read Ὁ γέγονε, ἐν αὐτῳ ζωὴ ἦν; by which means, the Evangelist’s language is made unintelligible.” (Opp. viii. 40.)—This punctuation is nevertheless adopted by Tregelles,—but not by Tischendorf. The Peshito, Epiphanius (quoted in Pearson’s note, referred to infrà), Cyprian, Jerome and the Vulgate divide the sentence as we do.—See by all means on this subject Pearson’s note (z), ART. viii, (ii. p. 262 ed. Burton). Also Routh’s Opusc. i. 88-9.

189 It may not be altogether useless that I should follow this famous Critic of the text of the N. T. over the ground which he has himself chosen. He challenges attention for the four following readings of the Codex Sinaiticus:—

(1.) S. JOHN i. 4: εν αυτω ζωη εστιν.—(2.) S. MATTH. xiii. 35: το ρηθεν δια ησαιου του προφετου.—(3.) S. JOHN xiii. 10: ο λελουμενος ουχ εχι χρειαν νιψασθαι.—(4.) S. JOHN vi. 51: αν τις φαγη εκ του εμου αρυου, ζησει εις τον αιωνα;—ο αρτος ον εγω δωσω υπερ της του κοσμου ζωης η σαρξ μου εστιν. (And this, Dr. Teschendorf asserts to be “indubitably correct.”)

On inspection, these four readings prove to be exactly what might have been anticipated from the announcement that they are almost the private property of the single Codex א. The last three are absolutely worthless. They stand self-condemned. To examine is to reject them: the second (of which Jerome says something very different from what Tisch. pretends) and fourth being only two more of those unskilful attempts at critical emendation of the inspired Text, of which this Codex contains so many sorry specimens: the third being clearly nothing else but the result of the carelessness of the transcriber. Misled by the like ending (ὁμοιοτέλευτον) he has dropped a line: thus:—

ΟΥΧ ΕΧΙ ΧΡΕΙΑΝ [ΕΙ ΜΗ ΤΟΥΣ ΠΟΔΑΣ] ΝΙ ΨΑΣΘΑΙ ΑΛΛΑ ΕΣΤΙΝ

The first, I have discussed briefly in the foregoing footnote (p) p. 110.

190 Scrivener’s Introduction, p. 386. The whole Chapter deserves careful study.

191 Deut. xvi. 19.

192 Printed Text, p. 254.

193 Viz. Codd. L, 1, 22, 24, 34, 36, 37, 38, 39, 40, 41, 108, 129, 137, 138, 143, 181, 186, 196, 199, 206, 209, 210, 221, 222.

194 Wetstein quoted 14 Codices in all: but Griesbach makes no use of his reference to Reg. 2868, 1880, and 2282 (leg. 2242?) which = Evan. 15, 19, 299 (?) respectively.

195 Variae Lectiones, &c. (1801, p. 225-6.)—He cites Codd. Vatt. 358, 756, 757, 1229 (= our 129, 137, 138, 143): Cod. Zelada (= 181): Laur. vi. 18, 34 (= 186, 195): Ven. 27 (= 210): Vind. Lamb. 38, 89, Kol. 4 (= 221, 222, 108): Cod. iv. (leg. 5 ?) S. Mariæ Bened. Flor. (= 199): Codd. Ven. 6, 10 (= 206, 209.)

196 Nov. Test. vol. i. p. 199.

197 Vat. 756, 757 = our Evan. 137, 138.

198 Quo signo tamquam censoria virgula usi sunt librarii, qua Evangelistarum narrationes, in omnibus Codicibus non obvias, tamquam dubias notarent.—Variae Lectiones, &c. p. 225.

199 In Cod. 264 (= Paris 65) for instance, besides at S. Mk. xvi. 9, + occurs at xi. 12, xii. 38, and xiv. 12. On the other hand, no such sign occurs at the pericope de adulterá.

200 Further obligations to the same friend are acknowledged in the Appendix (D).

201 Similarly, in Cod. Coisl. 20, in the Paris Library, (which = our 36,) against S. Mark xvi. 9, is this sign [symbol: inverse or open x]. It is intended (like an asterisk in a modern book) to refer the reader to the self-same annotation which is spoken of in the text as occurring in Cod. Vat. 756, and which is observed to occur in the margin of the Paris MS. also.

202 ἐντεῦθεν ἔως τοῦ τέλους ἔν τισι τῶν ἀντιγράφων οὐ κεῖται: ἐν δε τοῖς ἀρχαίοις, πάντα ἀπαράλειπτα κεῖται.—(Codd. 20 and 300 = Paris 188, 186.)

203 See more concerning this matter in the Appendix (D), ad fin.

204 At the end of S. Matthew’s Gospel in Cod. 300 (at fol. 89) is found,—

εὐαγγέλιον κατὰ Ματθαῖον ἐγράφη καὶ ἀντεβλήθη ἐκ τῶν Ἱεροσολύμοις παλαιὼν ἀντιγράφων, ἐν στίχοις βφιδ

and at the end of S. Mark’s, (at fol. 147 b)—

εὐαγγέλιον κατὰ Ματθαῖον ἐγράφη καὶ ἀντεβλήθη ὁμοίως ἐκ τῶν ἐσπουδασμένων στίχοις αφς κεφαλαίοις σλξ

This second colophon (though not the first) is found in Cod. 20. Both reappear in Cod. 262 ( = Paris 53), and (with an interesting variety in the former of the two) in [what I suppose is the first half of] the uncial Codex Λ. See Scrivener’s Introduction, p. 125.

205 = Paris 72, fol. 107 b. He might have added, (for Wetstein had pointed it out 79 years before,) that the same note precisely is found between verses 8 and 9 in Cod. 15 ( = Paris 64,) fol. 98 b.

206 See more at the very end of Chap. XI.

207 Cod. 1. (at Basle), and Codd. 206, 209 (which = Venet. 6 and 10) contain as follows:—

ἔν τισι μὲν τῶν ἀντιγράφων ἕως ὧδε πληροῦται ὁ Εὐαγγελιστὴς, ἕως οἱ καὶ Ἐυσέβιος ὁ Παμφίλου ἐκανόνισεν; ἐν ἄλλοις δὲ ταῦτα φέρεται; ἀναστὰς, κ.τ.λ.

But Cod. 199 (which = S. Mariae Benedict. Flor. Cod. IV. [lege 5],) according to Birch (p. 226) who supplies the quotation, has only this:—

ἔν τισι τῶν ἀντιγράφων οὐ κεῖνται [?] ταῦτα.

208 It originated in this way. At the end of S. Matthew’s Gospel, in both Codices, are found those large extracts from the “2nd Hom. on the Resurrection” which Montfaucon published in the Bibl. Coisl. (pp. 68-75), and which Cramer has since reprinted at the end of his Catena in S. Matth. (i. 243-251.) In Codd. 34 and 39 they are ascribed to “Severus of Antioch.” See above (p. 40.) See also pp. 39 and 57.

209 See above, pp. 64, 65.

210 22-3 (199, 206, 209) = 19 + 1 (374) = 20.

211 viz. Codd. L, 1, 199, 208, 209:—20, 300:—15, 22.

212 Cod. Λ, 20, 262, 300.

213 Evan. 374.

214 viz. Evan. 24, 36, 37, 40, 41 (Wetstein.) Add Evan. 108, 129, 137, 138, 143, 181, 186, 195, 210, 221, 222. (Birch Varr. Lectt. p. 225.) Add Evan. 374 (Scholz.) Add Evan. 12, 129, 299, 329, and the Moscow Codex (qu. Evan. 253?) employed by Matthaei.

215 2 (viz. Evan. 20, 200) + 16 + 1 + 5 (enumerated in the preceding note) = 24.

216 Paris 62, olim, 2861 and 1558.

217 See the facsimile.—The original, (which knows nothing of Tischendorf’s crosses,) reads as follows:—

ΦΕΡΕΤΕ ΠΟΥ ΚΑΙ ΤΑΥΤΑ

ΠΑΝΤΑ ΔΕ ΤΑ ΠΑΡΗ ΓΓΕΛΜΕΝΑ ΤΟΙΣ ΠΕΡΙ ΤΟΝ ΠΕΤΡΟΝ

ΣΥΝΤΟΜΩΣ ΕΞΗ ΓΓΙΛΑΝ - ΜΕΤΑ ΔΕ ΤΑΥΤΑ ΚΑΙ ΑΥΤΟΡ Ο ΙΣ, ΑΠΟ ἈΝΑΤΟΛΗΣ ΚΑΙ ἈΧΡΙ ΔΥΣΕΩΣ ἘΞΑΠΕΣΤΙΛΕΝ ΔΙ ΑΥΤΩΝ ΤΟ ΙΕΡΟΝ ΚΑΙ ἉΦΘΑΡΤΟΝ ΚΗ ΡΥΓΜΑ - ΤΗΣ ΑΙΩ ΝΙΟΥ ΣΩΤΗΡΙΑΣ

ΕΣΤΗΝ ΔΕ ΚΑΙ ΤΑΥΤΑ ΦΕΡΟ ΜΕΝΑ ΜΕΤΑ ΤΟ ΕΦΟΒΟΥΝΤΟ ΓΑΡ

ΑΝΑΣΤΑΣ ΔΕ ΠΡΩΙ ΠΡΩΤΗ ΣΑΒΒΑΤΩ

i.e.—φέρεταί που καὶ ταῦτα

Πάντα δὲ τὰ παρηγγελμένα τοῖς περὶ τον Πέτρον συντόμως ἐξήλλειλαν: μετὰ δὲ ταῦτα καὶ αὐτὸς ὁ Ἰησοῦς ἀπὸ ἀνατολῆς καὶ ἄχρι δύσεως ἐξαπέστειλεν δι᾽ αὐτῶν τὸ ἱερὸν καὶ ἄφθαρτον κήρυγμα τῆς αἰωνίου σωτηρίας.

Ἔστιν δὲ καὶ ταῦτα φερόμενα μετὰ τὸ ἐφοβοῦντο γάρ.

Ἀναστὰς δὲ πρωί πρώτη σαββάτου.

218 As, the Codex Bobbiensis (k) of the old Latin, and the margin of two Æthiopic MSS.—I am unable to understand what Scholz and his copyists have said concerning Cod. 274. I was assured again and again at Paris that they knew of no such codex as “Reg, 79a,” which is Scholz’ designation (Prolegg. p. lxxx.) of the Cod. Evan. which, after him, we number “274.”

219 Nec AMMONII Sectionibus, nec EUSEBII Canonibus, agnoscuntur ultimi versus.—Tisch. Nov. Test. (ed. 8va), p. 406.

220 Printed Text, p. 248.

221 The reader is invited to test the accuracy of what precedes for himself:—Ἀμμώνιος μὲν ὁ Ἀλεξανδρεὺς, πολλὴν, ὡς εἰκὸς, φιλοπονίαν καὶ σπουδὴν εἰσαγηοχὼς, τὸ διὰ τεσσάρων ἡμῖν καταλέλοιπεν εὐαγγέλιον, τῷ κατὰ Ματθαῖον τὰς ὁμοφώνους τῶν λοιπῶν εὐαγγελιστῶν περικοπὰς παραθεὶς, ὥς ἐξ ἀνάγκης συμβῆναι τὸν τῆς ἀκολουθίας εἱρμὸν τῶν τριῶν διαφθαρῆναι, ὅσον ἐπὶ τῷ ὅφει τῆς ἀναγνώσεως.

222 Ἵνα δὲ σωζομένου καὶ τοῦ τῶν λοιπῶν δι᾽ ὅλου σώματός τε καὶ εἱρμοῦ, εἰδέναι ἔχοις τοὺς οἰκείους ἑκάστου εὐαγγελιστοῦ τό πους, ἐν οἷς κατὰ τῶν αὐτῶν ἠνέχθησαν φιλαληθῶς εἰπεῖν, ἐκ τοῦ πονήματος τοῦ προειρημένου ἀνδρὸς εἰληφὼς ἀφορμὰς, καθ᾽ ἑτέραν μέθοδον κανόνας δέκα τὸν ἀριθμὸν διεχάραξά σοι τοὺς ὑποτεταγμένους.

223 This seems to represent exactly what Eusebius means in this place. The nearest English equivalent to ἀφορμή is “a hint.” Consider Euseb. Hist. Eccl. v. 27. Also the following:—πολλὰς λαβόντες ἀφορμάς. (Andreas, Proleg. in Apocalyps.).—λαβόντες τὰς ἀφρμάς. (Anastasius Sin., Routh’s Rell. i. 15.)

224 κανόνας ... διεχάραξά σοι τοὺς ὑποτεταγμένους. This at least is decisive as to the authorship of the Canons. When therefore Jerome says of Ammonius,—“Evangelicos canones excogitavit quos postea secutus est Eusebius Cæsariensis,” (De Viris Illust. c. lv. vol. ii. p. 881,) we learn the amount of attention to which such off-hand gain statements of this Father are entitled.

What else can be inferred from the account which Eusebius gives of the present sectional division of the Gospels but that it was also his own?—Αὕτη μὲν οὖν ἡ τὼν ὑποτεταγμένων κανόνων ὑπόθεσις: ἡ δὲ σαφὴς αὐτῶν διήγησις, ἔστιν ἤδε. Ἐφ᾽ ἑκάστῳ τῶν τεσσάρων εὐαγγελίων ἀριθμός τις πρόκειται κατὰ μέρος, ἀρχόμενος ἀπὸ τοῦ πρώτου, εἶτα δευτέρου, καὶ τρίτου, καὶ καθεξῆς προιὼν δι᾽ ὅλου μέχρι τοῦ τέλους τοῦ βιβλίου. He proceeds to explain how the sections thus numbered are to be referred to his X Canons:—καθ᾽ ἕκαστον δὲ ἀριθμὸν ὑποσημείωσις διὰ κινναβάρεως πρόκειται, δηλοῦσα ἐν ποίῳ τῶν δέκα κανόνων κείμενος ὁ ἀριθμὸς τυγχάνει.

225 “Frustra ad Ammonium aut Tatianum in Harmoniis provocant. Quæ supersunt vix quicquam cum Ammonio aut Tatiano commune habent.” (Tischendorf on S. Mark xvi. 8).—Dr. Mill (1707),—because he assumed that the anonymous work which Victor of Capua brought to light in the vith century, and conjecturally assigned to Tatian, was the lost work of Ammonius, (Proleg. p. 63, § 660,)—was of course warranted in appealing to the authority of Ammonius in support of the last twelve verses of S. Mark’s Gospel. But in truth Mill’s assumption cannot be maintained for a moment, as Wetstein has convincingly shewn. (Proleg. p. 68.) Any one may easily satisfy himself of the fact who will be at the pains to examine a few of the chapters with attention, bearing in mind what Eusebius has said concerning the work of Ammonius. Cap. lxxiv, for instance, contains as follows:—Mtt. xiii. 33, 34. Mk. iv. 33. Mtt. xiii. 34, 35: 10, 11. Mk. iv. 34. Mtt. xiii. 13 to 17. But here it is S. Matthew’s Gospel which is dislocated,—for verses 10, 11, and 13 to 17 of ch. xiii. come after verses 33-35; while ver. 12 has altogether disappeared.

The most convenient edition for reference is Schmeller’s,—Ammonii Alexandrini quæ et Tatiani dicitur Harmonia Evangeliorum. (Vienna, 1841.)

226 Only by the merest license of interpretation can εἰληφὼς ἀφορμάς be assumed to mean that Eusebius had found the four Gospels ready divided to his hand by Ammonius into exactly 1165 sections,—every one of which he had simply adopted for his own. Mill, (who nevertheless held this strange opinion,) was obliged to invent the wild hypothesis that Eusebius, besides the work of Ammonius which he describes, must have found in the library at Cæsarea the private copy of the Gospels which belonged to Ammonius,—an unique volume, in which the last-named Father (as he assumes) will have numbered the Sections and made them exactly 1165. It is not necessary to discuss such a notion. We are dealing with facts,—not with fictions.

227 For proofs of what is stated above, as well as for several remarks on the (so-called) “Ammonian” Sections, the reader is referred to the Appendix (G).

228 See above, p. 128, note (f).

229 See above, p. 125.

230 As a matter of fact, Codices abound in which the Sections are noted without the Canons, throughout. See more on this subject in the Appendix (G).

231 τέσσαρα εἰσιν εὐαγγέλια κεφαλαίων χιλίων ἑκατὸν ἑξηκονταδύο. The words are most unexpectedly, (may I not say suspiciously?), found in Epiphanius, Ancor. 50, (Opp. ii. 54 B.)

232 By Tischendorf, copying Mill’s Proleg. p. 63, § 662:—the fontal source, by the way, of the twin references to “Epiphanius and Cæsarius.”

233 Comp. Epiph. (Ancor. 50,) Opp. ii. 53 C to 55 A, with Galland. Bibl. vi. 26 C to 27 A.

234 Galland. Bibl. vi. 147 A.

235 Vol. i. 165 (ii. 112).—It it only fair to add that Davidson is not alone in this statement. In substance, it has become one of the common-places of those who undertake to prove that the end of S. Mark’s Gospel is spurious.

236 See Possini Cat. p. 363.

237 Ἐφάνη πρῶτον Μαρίᾳ τῇ Μαγδαληνῇ. [= ver. 9] ταύτην Εὐσέβιος ἐν τοῖς πρὸς Μαρῖνον ἑτέραν λέγει Μαρίαν παρὰ τὴν θεασαμένην τὸν νεανίσκον. ἥ καὶ ἀμφότεραι ἐκ τῆς Μαγδαληνῆς ἢσαν. μετὰ δὲ ταῦτα δυσὶν ἐξ αὐτῶν περιπατοῦσι. καὶ τὰ ἑξῆς [= ver. 12.] τοὺς ἀμφὶ τὸν Κλέοπαν, καθὼς ὁ Λουκᾶς ἱστορεῖ, (Possini sini Cat. p. 364):—Where it will be seen that Text (κείμενον) and Interpretation (ἑρμηνεία) are confusedly thrown together. “Anonymus [Vaticanus]” also quotes S. Mark xvi. 9 at p. 109, ad fin.—Matthaei (N.T. ii. 269),—overlooking the fact that “Anonymus Vaticanus” (or simply “Anonymus”) and “Anonymus Tolosanus” (or simply “Tolosanus”) denote two distinct Codices,—falls into a mistake himself while contradicting our learned countryman Mill, who says,—“Certe Victor Antioch. ac Anonymus Tolosanues huc usque [sc. ver. 8] nec ultra commentantur.”—Scholz’ dictum is,—“Commentatorum qui in catenis SS. Petrum ad Marcum laudantur, nulla explicatio hujus pericopæ exhibetur.”

238 See above pp. 62-3. The Latin of Peltanus may be seen in such Collections as the Magna Bibliotheca Vett. PP. (1618,) vol. iv. p. 330, col. 2 E, F.—For the Greek, see Possini Catena, pp. 359-61.

239 See above, pp. 64-5, and Appendix (E).

240 Alford on S. Mark xvi. 9-20.

241 Introduction, &c. ii. p. 113.

242 Nov. Test. Ed. 8va i. p. 406.

243 Developed Crit. pp. 51-2.

244 ἀμφοῖν γὰρ ὄντων φίλοιν, ὅσιον προτιμᾶν τὴν ἀλήθειαν.—Arist. Eth. Nic. I. iii.

245 To the honour of the Rev. F. H. Scrivener be it said, that he at least absolutely refuses to pay any attention at all “to the argument against these twelve verses arising from their alleged difference in style from the rest of the Gospel.” See by all means his remarks on this subject. (Introduction, pp. 431-2.)—One would have thought that a recent controversy concerning a short English Poem,—which some able men were confident might have been written by Milton, while others were just as confident that it could not possibly be his,—ought to have opened the eyes of all to the precarious nature of such Criticism.

246 Allusion is made to the Rev. John A. Broadus, D.D.,—“Professor of Interpretation of the New Testament in the Southern Baptist Theological Seminary, Greenville, S.C.,”—the author of an able and convincing paper entitled “Exegetical Studies” in “The Baptist Quarterly” for July, 1869 (Philadelphia), pp. 355-62: in which “the words and phrases” contained in S. Mark xvi. 9-20 are exclusively examined.

If the present volume should ever reach the learned Professor’s hands, he will perceive that I must have written the present Chapter before I knew of his labours: (an advantage which I owe to Mr. Scrivener’s kindness:) my treatment of the subject and his own being so entirely different. But it is only due to Professor Broadus to acknowledge the interest and advantage with which I have compared my lucubrations with his, and the sincere satisfaction with which I have discovered that we have everywhere independently arrived at precisely the same result.

247 Dr. Kay’s Crisis Hupfeldiana, p. 34,—the most masterly and instructive exposure of Bp. Colenso’s incompetence and presumption which has ever appeared. Intended specially of his handling of the writings of Moses, the remarks in the text are equally applicable to much which has been put forth concerning the authorship of the end of S. Mark’s Gospel.

248 S. Matth. viii. 1 (καταβάντι αὐτῷ):—5 (εἰσελθόντι τω Ἰ.):—23 (ἐμβάντι αὐτῷ):—28 (ἐλθόντι αὐτῷ):—ix. 27 (παράγοντι τῷ Ἰ.):—28 (ἐλθόντι):—xxi. 23 (ἐλθόντι αὐτῷ).

249 On the Creed, Art. ii. (vol. i. p. 155.)

250 τῷ μὲν γὰρ ἀληθεῖ πάντα συνᾴδει τὰ ὑπάρχοντα, τῷ δὲ ψευδεῖ ταχὺ διαφωνεῖ τὰληθές. Aristot. Eth. Nic. I. c. vi.

251 Davidson’s Introduction, &c. i. 170.

252 And yet, if it were ever so “sententious,” ever so “abrupt;” and if his “brief notices” were over so “loosely linked together;”—these, according to Dr. Davidson, would only be indications that S. Mark actually was their Author. Hear him discussing S. Mark’s “characteristics,” at p. 151:—“In the consecution of his narrations, Mark puts them together very loosely.” “Mark is also characterised by a conciseness and apparent incompleteness of delineation which are allied to the obscure.” “The abrupt introduction” of many of his details is again and again appealed to by Dr. Davidson, and illustrated by references to the Gospel. What, in the name of common sense, is the value of such criticism as this? What is to be thought of a gentleman who blows hot and cold in the same breath: denying at p. 170 the genuineness of a certain portion of Scripture because it exhibits the very peculiarities which at p. 151 he had volunteered the information are characteristic of its reputed Author?

253 N.T. vol. i. Prolegg. p. 38.

254 It may be convenient, in this place, to enumerate the several words and expressions about to be considered:—

(i.) πρώτη σαββάτου (ver. 9.)—See above.

(ii.) ἀφ᾽ ἦς ἐκβεβλήκει ἑπτὰ δαιμόνθα (ver. 9.)—See p. 152.

(iii.) ἐκβάλλειν ἀπό (ver. 9.)—See p. 153.

(iv.) πορεύεσθαι (vers. 10, 12, 15.)—Ibid.

(v.) οἱ μετ᾽ αὐτοῦ γενόμενοι (ver. 10.)—See p. 155.

(vi.) θεᾶσθαι (ver. 11 and 14.)—See p. 156.

(vii.) θεαθῆναι (ver. 11.)—See p. 158.

(viii.) ἀπιστεῖν (ver. 11 and 16.)—Ibid.

(ix.) μετὰ ταῦτα (ver. 12.)—See p. 159.

(x.) ἕτερος (ver. 12.)—See p. 160.

(xi) ὅστερον (ver. 14.)—Ibid.

(xii.) βλάπτειν (ver. 18.)—Ibid.

(xiii.) πανταχοῦ (ver. 20.)—See p. 161.

(xiv. and xv.) συνεργεῖν—βεβαιοῦν (ver. 20.)—Ibid.

(xvi.) πᾶσα ἡ κτίσις (ver. 15.)—Ibid.

(xvii.) ἐν τῷ ὀνόματί μου (ver. 17.)—See p. 162.

(xviii. and xix.) παρακολουθεῖν—ἐπακολουθεῖν (ver. 17 and 19.)—See p. 163.

(xx.) χεῖρας ἐπιθεῖναι ἐρί τινα (ver. 18.)—See p. 164.

(xxi. and xxii.) μὲν οὖν—ὁ Κύριος (ver. 19 and 20.)—Ibid.

(xxiii.) ἀναληφθῆναι (ver. 19.)—See p. 166.

(xxiv.) ἐκεῖνος used in a peculiar way (verses 10, 11 [and 13?].)—Ibid.

(xxv.) “Verses without a copulative,” (verses 10 and 14.)—Ibid.

(xxvi. and xxvii.) Absence of εὐθέως and πάλιν.—See p. 168.

255 S. Luke vi. 1, 2, 5, 6, 7, 9: xiii. 10, 14, 15, 16. S. Luke has, in fact, all the four different designations for the Sabbath which are found in the Septuagint version of the O. T. Scriptures: for, in the Acts (xiii. 14: xvi. 13), he twice calls it ἡ ἡμέρα τῶν σαββάτων.

256 S. Matth. xii. 1, 2, 5, 8, 10, 11, 12.

257 It occurs in S. Matth. xxviii. 1. S. Mark xvi. 2. S. Luke xxiv. 1. S. John xx. i. 19. Besides, only in Acts xx. 7.

258 Introduction, &c. i. 169.

259 See the foregoing note.

260 See Buxtorf’s Lexicon Talmudicum, p. 2323.

261 Lightfoot (on 1 Cor. xvi. 2) remarks concerning S. Paul’s phrase κατὰ μίαν σαββάτων,—“תבשב דהב [b’had b’shabbath,] ‘In the first [lit. one] of the Sabbath,’ would the Talmudists say.”—Professor Gandell writes,—“in Syriac, the days of the week are similarly named. See Bernstein [lit. one in the Sabbath, two in the Sabbath, three in the Sabbath.]”

262 S. Mark xii. 1, 2, 5, 8, 10, 11, 12.

263 The Sabbath-day, in the Old Testament, is invariably תבש (shabbath): a word which the Greeks could not exhibit more nearly than by the word σάββατον. The Chaldee form of this word is אתבש (shabbatha:) the final א (a) being added for emphasis, as in Abba, Aceldama, Bethesda, Cepha, Pascha, &c.: and this form,—(I owe the information to my friend Professor Gandell,)—because it was so familiar to the people of Palestine, (who spoke Aramaic,) gave rise to another form of the Greek name for the Sabbath,—viz. σάββατα: which, naturally enough, attracted the article (τό) into agreement with its own (apparently) plural form. By the Greek-speaking population of Judæa, the Sabbath day was therefore indifferently called το σαββατον and τα σαββατα: sometimes again, η ημερα του σαββατου, and sometimes η ημερα των σαββατων.

Σάββατα, although plural in sound, was strictly singular in sense. (Accordingly, it is invariably rendered “Sabbatum” in the Vulgate.) Thus, in Exod. xvi. 23,—σάββατα ἀνάπαυσις ἁγία τῷ Κυρίῳ: and 25,—ἔστι γὰρ σάββατα ἀνάπαυσις τῷ Κυρίῳ. Again,—τῇ δὲ ἡμέρα τῇ ἑβδόμη σάββατα. (Exod. xvi. 26: xxxi. 14. Levit. xxiii. 3.) And in the Gospel, what took place on one definite Sabbath-day, is said to have occurred ἐν τοῖς σάββασι (S. Luke xiii. 10. S. Mark xii. 1.)

It will, I believe, be invariably found that the form ἐν τοῖς σάββασι is strictly equivalent to ἐν τῷ σαββάτῳ; and was adopted for convenience in contradistinction to ἐν τοῖς σαββάτοις (1 Chron. xxiii. 31 and 2 Chron. ii. 4) where Sabbath days are spoken of.

It is not correct to say that in Levit. xxiii. 15 תותבש is put for “weeks;” though the Septuagint translators have (reasonably enough) there rendered the word ἑβδομάδας. In Levit. xxv. 8, (where the same word occurs twice,) it is once rendered ἀναπαύσεις; once, ἑβδομάδες. Quite distinct is עובש (shavooa) i.e. ἑβδομάς; nor is there any substitution of the one word for the other. But inasmuch as the recurrence of the Sabbath-day was what constituted a week; in other words, since the essential feature of a week, as a Jewish division of time, was the recurrence of the Jewish day of rest;—τὸ σάββατον or τὰ σάββατα, the Hebrew name for the day of rest, became transferred to the week. The former designation, (as explained in the text,) is used once by S. Mark, once by S. Luke; while the phrase μία τῶν σαββάτων occurs in the N.T., in all, six times.

264 So Eusebius (Eccl. Hist. ii. 15), and Jerome (De Viris Illust. ii. 827), on the authority of Clemens Alex. and of Papias. See also Euseb. Hist. Eccl. vi. 14.—The colophon in the Syriac Version shews that the same traditional belief prevailed in the Eastern Church. It also finds record in the Synopsis Scripturæ (wrongly) ascribed to Athanasius.

265 παρασκευὴ, ὅ ἐστι προσάββατον.—Our E. V. “preparation” is from Augustine,—“Parasceue Latine præparatio est.”—See Pearson’s interesting note on the word.

266 Consider Rom. xvi. 13.

267 Townson’s Discourses, i. 172.

268 Ibid.

269 See the Vulgate transl. of S. Mark xvi. 2 and of S. John xx. 19. In the same version, S. Luke xxiv. 1 and S. John xx. 1 are rendered “una sabbati.”

270 Davidson’s Introduction, &c. i. 169, ed. 1848: (ii. 113, ed. 1868.)

271 “Maria Magdalene ipsa est ‘a quâ septem dæmonia expulerat’: ut ubi abundaverat peccatum, superabundant gratiæ.” (Hieron. Opp. i. 327.)

272 So Tischendorf,—“Collatis prioribus, parum apte adduntur verba ἀφ᾽ ἦσ ἐκβεβλήκει ε. δ.” (p. 322.) I am astonished to find the same remark reiterated by most of the Critics: e.g. Rev. T. S. Green, p. 52.

273 Introduction, &c. vol. i. p. 169.

274 viz. in chap. vii. 26.

275 Professor Broadus has some very good remarks on this subject.

276 Consider the little society which was assembled on the occasion alluded to, in Acts i. 13, 14. Note also what is clearly implied by ver. 21-6, as to the persons who were habitually present at such gatherings.

277 S. Luke (v. 27) has ἐθεασατο τελώνην. S. Matthew (ix. 9) and S. Mark (ii. 14) have preferred εἶδεν ἄνθρωπον (Λευίν τὸν τοῦ Ἀλφαίου) καθήμενον ἐπὶ τὸ τελώνιον.

278 See S. Matth. ix. 9.

279 One is reminded that S. Matthew, in like manner, carefully reserves the verb θεωρεῖν (xxvii. 55: xxviii. 1) for the contemplation of the SAVIOUR’S Cross and of the SAVIOUR’S Sepulchre.

280 S. Matth. vi. 1: xxiii. 5. S. Mark xvi. 11.

281 Πρὸς τὸ θεαθῆναι αὐτοῖς, (vi. 1); and τοῖς ἀνθρώποις, (xxiii. 5).

282 S. Luke xii. 4.

283 S. Matth. x. 28.

284 S. Mark iv. 41. S. Luke ii. 9.

285 Professor Broadus, ubi suprà.

286 Col i. 15, 23. 1 S. Pet. ii. 13.

287 παραβάλλειν [I quote from the Textus Receptus of S. Mark iv. 30,—confirmed as it is by the Peshito and the Philoxenian, the Vetus and the Vulgate, the Gothic and the Armenian versions,—besides Codd. A and D, and all the other uncials (except B, L, Δ, א,) and almost every cursive Codex. The evidence of Cod. C and of Origen is doubtful. Who would subscribe to the different reading adopted on countless similar occasions by the most recent Editors of the N.T.?]: παραγγέλλειν: παράγειν: παραγίνεσθαι: παραδιδόναι: παραλαμβάνειν: παρατηρεῖν: παρατιθέναι: παραφέρειν: παρέρχεσθαι: παρέχειν: παριστάνει.—ἐπαγγέλλεσθαι: ἐπαισχύνεσθαι: ἐπανίστασθαι: ἐπερωτᾷν: ἐπιβάλλειν: ἐπιγινώσκειν: ἐπιγράφειν: ἐπιζητεῖν: ἐπιλαμβάνεσθαι: ἐπιλανθάνεσθαι: ἐπιλύειν: ἐπιπίπτειν: ἐπιρράπτειν: ἐπισκιάζειν: ἐπιστρέφειν: ἐπισυνάγειν: ἐπισυντρέχειν: ἐπιτάσσειν: ἐπιτιθέναι: ἐπιτιμᾷν: ἐπιτρέπειν.

288 S. Mark v. 23: vi. 5: vii. 32: viii. 23.

289 S. Matth. ix. 18:—xix. 13, 15.

290 See below, pp. 184-6.

291 See Pearson on the Creed, (ed. Burton), vol. i. p. 151.

292 Ibid. p. 183,—at the beginning of the exposition of “Our LORD.”

293 S. Mark xvi. 19. S. Luke ix. 51. Acts i. 2.

294 Alford.

295 Davidson.

296 Exactly so Professor Broadus:—“Now it will not do to say that while no one of these peculiarities would itself prove the style to be foreign to Mark, the whole of them combined will do so. It is very true that the multiplication of littles may amount to much; but not so the multiplication of nothings. And how many of the expressions which are cited, appear, in the light of our examination, to retain the slightest real force as proving difference of authorship? Is it not true that most of them, and those the most important, are reduced to absolutely nothing, while the remainder possess scarcely any appreciable significance?”—p. 360, (see above, p. 139, note g.)

297 S. John has πάλιν (47 times) much oftener than S. Mark (29 times). And yet, πάλιν is not met with in the iind, or the iiird, or the vth, or the viith, or the xvth, or the xviith chapter of S. John’s Gospel.

298 Printed Text, p. 256.

299 It will be found that of the former class (1) are the following:—Article iii: vii: ix: x: xi: xii: xiii: xiv: xv: xxi: xxiv: xxv: xxvi: xxvii. Of the latter (2):—Art. i: ii: iv: v: vi: viii: xvi: xvii: xviii: xix: xx: xxii: xxiii.

300 Ch. xiii. 16,—ὁ εἰς τὸν ἀγρὸν ὤν: and ch. xv. 21,—ἐρχόμενον ἀπ᾽ ἀγροῦ,—an expression which S. Luke religiously reproduces in the corresponding place of his Gospel, viz. in ch. xxiii. 26.

301 See above, p. 146.

302 The reader will be perhaps interested with the following passage in the pages of Professor Broadus already (p. 139 note g) alluded to:—“It occurred to me to examine the twelve just preceding verses, (xv. 44 to xvi. 8,) and by a curious coincidence, the words and expressions not elsewhere employed by Mark, footed up precisely the same number, seventeen. Those noticed are the following (text of Tregelles):—ver. 44, τέθηκεν (elsewhere ἀποθνήσκο):—ver. 45, γνοὺς ἀπό, a construction found nowhere else in the New Testament: also ἐδωρήσατο and πτῶμα: ver. 46, ἐνείλησεν, λελατομημένον, πέτρας, προσεκύλισεν:—chap. xvi. ver. 1, διαγενομένου, and ἀρώματα: ver. 2, μιᾷ τῶν σαββάτων:—ver. 3, ἀποκυλίσει:—ver. 4, ἀνεκεκύλισται. Also, σφόδρα, (Mark’s word is λίαν.) Ver. 5, ἀν τοῖς δεξιοῖς is a construction not found in Mark, or the other Gospels, though the word δεξιός occurs frequently:—ver. 8, εἶχεν, in this particular sense, not elsewhere in the New Testament: τρόμος.

“This list is perhaps not complete, for it was prepared in a few hours—about as much time, it may be said, without disrespect, as Fritsche and Meyer appear to have given to their collections of examples from the other passage. It is not proposed to discuss the list, though some of the instances are curious. It is not claimed that they are all important, but that they are all real. And as regards the single question of the number of peculiarities, they certainly form quite an offset to the number upon which Dean Alford has laid stress.”—p. 361.

303 Tischendorf, Tregelles, Alford.

304 S. Mark i. 9: 14: 20.

305 The same word is found also in S. Luke’s narrative of the same event, ch. xxiv. 13.

306 On which, Victor of Antioch (if indeed it be he) finely remarks,—Σχίζονται δὲ οἱ οὐρονοὶ, ἢ κατὰ Ματθαον ἀνοίγονται, ἵνα τοῖς ἀνθρώποις ἀποδοθῇ ἐξ οὐρανοῦ ὁ ἁγιασμὸς, καὶ συναφθῇ τος ἐπιγείοις τὰ οὐράνια.—(Cramer i. p. 271.)

307 Disc. v. Sect. ii.

308 This appears to be the true reading.

309 So Chrysostom:—ὁ δὲ Μάρκος φησὶν, ὅτι “καθαρίζων τὰ βρώματα,” ταῦτα ἔλεγεν. [vii. 526 a].—He seems to have derived that remark from Origen [in Matth. ed. Huet. i. 249 D]:—κατὰ τὸν Μάρκον ἔλεγε ταῦτα ὁ Σωτὴρ “καθαρίζων πάντα τὰ βρώματα.”—From the same source, I suspect, Gregory Thaumaturgus (Origen’s disciple), Bp. of Neocæsarea in Pontus, A.D. 261, [Routh, iii. 257] derived the following:—καὶ ὁ Σωτὴρ ὁ “πάντα καθαρίζων τὰ βρώματα” οὐ τὸ εἰσπορευόμενον, φησὶ, κοινοῖ τὸν ἄνθρωπον, ἀλλὰ τὸ ἐκπορευόμενον.—See, by all means, Field’s most interesting Adnotationes in Chrys., vol. iii. p. 112.... Εντευθεν (finely says Victor of Antioch) ὁ καινὸς ἄρχεται νόμος ὁ κατὰ τὸ πνεῦμα. (Cramer i. 335.)

310 Acts x. 15.

311 Acts i. 22, 23. Cf. ver. 2,—ἄχρι ἧς ἡμέρας ... ἀνελήφθη.

312 S. Mark x. 6: xiii. 19.—2 S. Pet. iii. 4 (Cf. 1 S. Pet. ii. 13.)

313 Is. lxvi. 2.

314 See above, p. 143-5.

315 See above, p. 174-5.

316 My attention was first drawn to this by my friend, the Rev. W. Kay, D.D.

317 The Creed itself, (“ex variis Cyrillianarum Catacheseon locis collectum,”) may be seen at p. 84 of De Touttée’s ed. of Cyril. Let the following be compared:—

ἀνελήφθη εἰς τὸν οὐρανόν, καὶ ἐκάθισεν ἐκ δεξιῶν τοῦ Θεοῦ (ch. xvi. 19.)

ἈΝΕΛΘΌΝΤΑ ΕἸΣ ΤΟῪΣ ΟῪΡΑΝΟῪΣ, ΚΑῚ ΚΑΘΊΣΑΝΤΑ ἘΚ ΔΕΞΙΩΝ ΤΟΥ ΠΑΤΡΟΣ (ART. VI.) This may be seen in situ at p. 224 C of Cyril.

βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν (ch. i. 4.)

ΒΑΠΤΙΣΜΑ ΜΕΤΑΝΟΙΑΣ ΕΙΣ ΑΦΕΣΙΝ ΑΜΑΡΤΙΩΝ (ART. X.) This may be seen at p. 295 C of Cyril.

The point will be most intelligently and instructively studied in Professor Heurtley’s little work De Fide et Symbolo, 1869, p. 9.

318 See above,—p. 165-6.

319 Cod. Bobbiensis (k): which however for “illis” has “et:” for “Petro,” “puero:” and for “occidentem,” “orientem.” It also repeats “usque.” I have ventured to alter “ab orientem” into “ab oriente.”—Compare what is found in the Philoxenian margin, as given by White and Adler.

320 See above (Art. II.) p. 152-3.

321 Consider S. Luke xxiv. 9: 33. Acts ii. 14.

322 S. Matth. xxvi. 14, 29, 47.—S. Mark iv. 10: vi. 7: ix. 35: x. 32: xi. 11: xiv. 10, 17, 20, 43.—S. Luke viii. 1: ix. 1, 12: xviii. 31: xxii. 8, 47.—S. John vi. 37, 70, 71: xx. 24.

323 Compare S. Luke xxii. 39; and especially S. John xviii. 1,—where the moment of departure from the city is marked: (for observe, they had left the house and the upper chamber at ch. xiv. 31). See also ch. xix. 17,—where the going without the gate is indicated: (for ἔξω τῆς πύλης ἔπαθε [Heb. xiii. 12.]) So Matth. xxvii. 32. Consider S. Luke xxi. 37.

324 S. Luke xxiv. 49. Acts i. 4.

325 See above, p. 2.

326 The one memorable exception, which I have only lately met with, is supplied by the following remark of the thoughtful and accurate Matthaei, made in a place where it was almost safe to escape attention; viz. in a footnote at the very end of his Nov. Test. (ed. 1803), vol. i. p. 748.—“Haec lectio in Evangeliariis et Synaxariis omnibus ter notatur tribus maxime notabilibus temporibus. Secundum ordinem temporum Ecclesiae Graecae primo legitur κυριακῇ τῶν μυροφόρων, εἰς τὸν ὄρθρον. Secundo, τῷ ὄρθρῳ τῆς ἀναλήψεως. Tertio, ut ἑωθινὸν ἀναστάσιμον γ᾽. De hoc loco ergo vetustissimis temporibus nullo modo dubitavit Ecclesia.”—Matthaei had slightly anticipated this in his ed. of 1788, vol. ii. 267.

327 Τὰς τῶν ἱερῶν ἀποστόλων διαδοχάς,—are the first words of the Ecclesiatical History of Eusebius.

328 See the heading of 1 Cor. x. in our Authorised Version.

329 See Bingham’s Origines, Book xx. ch. v. §§ 2, 3, 4.

330 Τῇ τοῦ ἡλίου λεγομένῃ ἡμέρᾳ, πάντων κατὰ πόλεις ἥ ἀγροὺς μενόντων ἐπὶ τὸ αὐτὸ συνέλευσις γίνεται, καὶ τὰ ἀπομνημονεύματα τῶν ἀποστόλων, ἤ τὰ συγγράμματα τῶν προφητῶν ἀναγινώσκεται, μέχρις ἐγχωρεῖ. Then came the Sermon,—then, all stood and prayed,—then followed Holy Communion.—Apol. i. c. 67, (ed. Otto, i. 158.)

331 ὁ μάτην ἐνταῦθα εἰσελθὼν, εἰπὲ, τίς προφήτης, ποῖος ἀπόστολος ἡμῖν σήμερον διέλχθη, καὶ περὶ τίνων;—(Opp. ix. p. 697 E. Field’s text.)

332 Cassian writes,—“Venerabilis Patrum senatus ... decrevit hunc numerum [sc. duodecim Orationum] tam in Vespertinis quam in Nocturnis conventiculis custodiri; quibus lectiones geminas adjungentes, id est, unam Veteris et aliam Novi Testamenti.... In die vero Sabbati vel Dominico utrasque de Novo recitant Testamento; id est, unam de Apostolo vel Actibus Apostolorum, et aliam de Evangeliis. Quod etiam totis Quinquagesimae diebus faciunt hi, quibus lectio curae est, seu memoria Scripturarum.”—Instit. lib. ii. c. 6. (ed.1733, p. 18.)

333 Constitutiones Apostolicae, lib. ii. c. 57, 59: v. 19: viii. 5.

334 See Scrivener’s Introduction, p. 74, and the reff. in note (k) overleaf.

335 English readers may be referred to Horne’s Introduction, &c. (ed. 1856.) vol. iii. p. 281-2. The learned reader is perhaps aware of the importance of the preface to Van der Hooght’s Hebrew Bible, (ed. 1705) § 35: in connexion with which, see vol. ii. p. 352 b.

336 Thus, the κυριακή τῆς τυροφάγου is “Quinquagesima Sunday;” but the week of “the cheese-eater” is the week previous.

337 See Suicer’s Thesaurus, vol. ii. 920.

338 “Apud Rabbinos, לודגח תבש Sabbathum Magnum. Sic vocatur Sabbathum proximum ante Pascha.”—Buxtorf, Lexicon Talmud. p. 2323.

339 Καὶ ἡ μὲν ἀκολουθία τῆς διδασκαλίας [cf. Cyril, p. 4, lines 16-7] τῆς πίστεως προέτρεπεν εἰπεῖν καὶ τὰ περὶ τῆς Ἀναλήψεως: ἀλλ᾽ ἡ τοῦ Θεοῦ χάρις ᾠκονόμησε πληρέστατά σε ἀκοῦσαι, κατὰ τὴν ἡμετέραν ἀσθένειαν, τῇ χθὲς ἡμέρᾳ κατὰ τῆν Κυριακήν: κατ᾽ οἰκονομίαν τῆς θείας χάριτος, ἐν τῇ Συνάξει τῆς τῶν ἀναγνωσμάτων ἀκολουθίας τὰ περὶ τῆς εἰς οὐρανοὺς ἀνόδου τοῦ Σωτῆρος ἡμῶν περιεχούσης: ἐλέγετο δὲ τὰ λεγόμενα, μάλιστα μὲν διὰ πάντας, καὶ διὰ τὸ τῶν πιστῶν ὁμοῦ πλῆθος: ἐξαιρέτως δὲ διά σε: ζητεῖται δὲ εἰ προσέσχες τοῖς λεγομένοις. Οἶδας γὰρ ὅτι ἡ ἀκολουθία τῆς Πίστεως διδάσκει σε πιστεύειν εἰς ΤΟΝ ἈΝΑΣΤΑΝΤΑ ΤΗ ΤΡΙΤΗ ΗΜΕΡΑ: ΚΑΙ ἈΝΕΛΘΟΝΤΑ ΕΙΣ ΤΟΥΣ ΟΥΡΑΝΟΥΣ, ΚΑΙ ΚΑΘΙΣΑΝΤΑ ἘΚ ΔΕΞΙΩΝ ΤΟΥ ΠΑΤΡΟΣ—μάλιστα μὲν οὖν μνημονεύειν σε νομίζω τῆς ἐξηγήσεως. πλὴν ἐν παραδρομῇ καὶ νῦν ὑπομιμνήσκω σε τῶν εἰρημένων. (Cyril. Hier. Cat. xiv. c. 24. Opp. p. 217 C, D.)—Of that Sermon of his, Cyril again and again reminds his auditory. Μέμνησο δὲ καὶ τῶν εἰρημένων μοι πολλάκις περὶ τοῦ, ἐκ δεξιῶν τοῦ πατρος καθέζεσθαι τὸν Υἱὸν,—he says, ibid. p. 219 B. A little lower down, Νῦν δὲ ὑμᾶς ὑπομνηστέον ὀλίγων, τῶν ἐκ πολλῶν εἰρημένων περὶ τοῦ, ἐκ δειξῶν τοῦ Πατρὸς καθέζεσθαι τὸν Υἱόν.—Ibid. D.

From this it becomes plain why Cyril nowhere quotes S. Mark xvi. 19,—or S. Luke xxiv. 51,—or Acts i. 9. He must needs have enlarged upon those three inevitable places of Scripture, the day before.

340 See above, p. 193 and p. 194.

341 Ὥστε δὲ εὐμαθέστερον γενέσθαι τὸν λόγον, δεόμεθα καὶ παρακαλοῦμεν, ὅπερ καὶ ἐπὶ τῶν ἄλλων γραφῶν πεποιήκαμεν, προλαμβάνειν, τὴν περικοπὴν τῆς γραφῆς ἦν ἆν μέλλωμεν ἐξηνεῖσθαι.—In Matth. Hom. i. (Opp. vii. 13 B.)—Κατὰ μίαν σαββάτων, ἥ καὶ κατὰ σάββατον, τὴν μέλλουσαν ἐν ὑμῖν ἀναγνωσθήσεσθαι τῶν εὐαγγελίων περικοπὴν, ταύτην πρὸ τούτων τῶν ἡμερῶν μετὰ χεῖρας λαμβάνων ἕκαστος οἴκοι καθήμενος ἀναγινωσκέτω.—In Joann. Hom. ix, (Opp. viii. 62 B.)

342 It caused him (he says) to interrupt his teaching. “Sed quia nunc interposita est sollemnitas sanctorum dierum, quibus certas ex Evangelio lectiones oportet in Ecclesiâ recitari, quae ita sunt annuae ut aliae esse non possint; ordo ille quem susceperamus necessitate pauliulum intermissus est, non amissus.”—(Opp. vol. iii. P. ii. p. 825, Prol.)

343 The place will be found quoted below, p. 202, note (o).

344 See Suicer, (i. 247 and 9: ii. 673). He is much more full and satisfactory than Scholz, whose remarks, nevertheless, deserve attention, (Nov. Test. vol. i, Prolegg. p. xxxi.) See also above, p. 45, notes (r) and (s).

345 At the beginning of every volume of the first ed. of his Nov. Test. (Riga, 1788) Matthaei has laboriously edited the “Lectiones Ecclesiasticæ” of the Greek Church. See also his Appendices,—viz. vol. ii. pp. 272-318 and 322-363. His 2nd ed. (Wittenberg, 1803,) is distinguished by the valuable peculiarity of indicating the Ecclesiastical sections throughout, in the manner of an ancient MS.; and that, with extraordinary fulness and accuracy. His Συναχάρια (i. 723-68 and iii. 1-24) though not intelligible perhaps to ordinary readers, are very important. He derived them from MSS. which he designates “B” and “H,” but which are our “Evstt. 47 and 50,”—uncial Evangelistaria of the viiith century (See Scrivener’s Introd. p. 214.)

Scholz, at the end of vol. i. of his N. T. p. 453-93, gives in full the “Synaxarium” and “Menologium” of Codd. K and M, (viiith or ixth century.) See also his vol. ii. pp. 456-69. Unfortunately, (as Scrivener recognises, p. 110,) all here is carelessly done,—as usual with this Editor; and therefore to a great extent useless. His slovenliness is extraordinary. The “Gospels of the Passion” (τῶν ἁγίων πάθων), he entitles τῶν ἁγίων πάντων (p. 472); and so throughout.

Mr. Scrivener (Introduction, pp. 68-75,) has given by far the most intelligible account of this matter, by exhibiting in English the Lectionary of the Eastern Church, (“gathered chiefly from Evangelist. Arund. 547, Parham 18, Harl. 5598, Burney 22, and Christ’s Coll. Camb.”); and supplying the references to Scripture in the ordinary way. See, by all means, his Introduction, pp. 62-65: also, pp. 211-225.

346 Consider the following:—Ἐν τῇ ἡμέρᾳ τοῦ σταυροῦ τὰ περὶ τοῦ σταυροῦ πάντα ἀναγινώσκομεν. ἐν τῷ σαββάτῳ τῷ μεγάλῳ πάλιν, ὅτι παρεδόθη ἡμῶν ὁ Κύριος, ὅτι ἐσταυρώθη, ὅτι ἀπέθανε τὸ κατὰ σάρκα, ὅτι ἐτάφη: τίνος οὖν ἕνεκεν καὶ τὰς πράξεις τῶν ἀποστόλων οὐ μετὰ τὴν πεντηκοστὴν ἀναγινώσκομεν, ὅτε καὶ ἐγένοντο, καὶ ἀρχὴν ἔλαβον;—Chrys. Opp. iii. 88.

Again:—εἰ γὰρ τότε ἥρξαντο ποιεῖν τὰ σημεῖα οἱ ἀπόστολοι, ἤγουν μετὰ τὴν κυρίου ἀνάστασιν, τότε ἔδει καὶ τὸ βιβλίον ἀναγινώσκεσθαι τοῦτο. ὥσπερ γὰρ τὰ περὶ τοῦ σταυροῦ ἐν τῇ ἡμέρᾳ σταυροῦ ἀναγινώσκομεν, καὶ τὰ ἐν τῇ ἀναστάσει ὁμοίως, καὶ τὰ ἐν ἐκάστῃ ἑορτῇ γεγονότα τῇ αὐτῇ πάλιν ἀναγινώσκομεν, οὕτως ἔδει καὶ τὰ θαύματα τὰ ἀποστολικὰ ἐν ταῖς ἡμέραις τῶν ἀποστολικῶν σημείων ἀναγινώσκεσθαι.—Ibid. p. 89 D.

347 Opp. ii. 454 B, D.

348 Opp. ii. 290 B.

349 Opp. ii. 357 E.

350 “Meminit sanctitas vestra Evangelium secundum Joannnem ex ordine lectionum nos solere tractare.” (Opp. iii. P. ii. 825 Prol.)

351 See Scrivener’s Introduction, p. 246.

352 Chrysostom Opp. ii. 369 b, c.—Compare Scrivener, ubi supra, p. 75.

353 Ed. Mabillon, p. 116.

354 Opp. vol. iii. p. 85 B: 88 A:—τίνος ἕνεκεν οἱ πατέρες ἡμῶν ἐν τῇ πεντηκοστῇ τὸ βιβλίον τῶν πράξεων ἀναγινώσκεσθαι ἐνομοθέτησαν.—τίνος ἕνεκεν τὸ βιβλίον τῶν πράξεων τῶν ἀποστόλων ἐν τῷ καιρῷ τῆς πεντηκοστῆς ἀναγινώσκεται.

355 “Anniversariâ sollemnitate post passionem Domini nostis illum librum recitari.” Opp. iii. (P. ii.) p. 337 G.

356 I desire to leave in this place the permanent record of my deliberate conviction that the Lectionary which, last year, was hurried with such indecent haste through Convocation,—passed in a half-empty House by the casting vote of the Prolocutor,—and rudely pressed upon the Church’s acceptance by the Legislature in the course of its present session,—is the gravest calamity which has befallen the Church of England for a long time past.

Let the history of this Lectionary be remembered.

Appointed (in 1867) for an entirely different purpose, (viz. the Ornaments and Vestments question,) 29 Commissioners (14 Clerical and 15 Lay) found themselves further instructed “to suggest and report whether any and what alterations and amendments may be advantageously made in the selection of Lessons to be read at the time of Divine Service.”

Thereupon, these individuals,—(the Liturgical attainments of nine-tenths of whom it would be unbecoming in such an one as myself to characterise truthfully,)—at once imposed upon themselves the duty of inventing an entirely new Lectionary for the Church of England.

So to mutilate the Word of GOD that it shall henceforth be quite impossible to understand a single Bible story, or discover the sequence of a single connected portion of narrative,—seems to have been the guiding principle of their deliberations. With reckless eclecticism,—entire forgetfulness of the requirements of the poor brother,—strange disregard for Catholic Tradition and the claims of immemorial antiquity;—these Commissioners, (evidently unconscious of their own unfitness for their self-imposed task,) have given us a Lectionary which will recommend itself to none but the lovers of novelty,—the impatient,—and the enemies of Divine Truth.

That the blame, the guilt lies at the door of our Bishops, is certain; but the Church has no one but herself to thank for the injury which has been thus deliberately inflicted upon her. She has suffered herself to be robbed of her ancient birthright without resistance; without remonstrance; without (in her corporate capacity) so much as a word of audible dissatisfaction. Can it be right in this way to defraud those who are to come after us of their lawful inheritance?... I am amazed and grieved beyond measure at what is taking place. At least, (as on other occasions,) liberavi animam meam.

357 A trace of this remains in the old Gallican Liturgy,—pp. 137-8.

358 Bingham, xiv. iii. 3.

359 Opp. vol. vii. p. 791 B.

360 See Dean Payne Smith’s Translation, p. 863.

361 κατὰ τὴν μεγάλην τοῦ Πάσχα ἑσπέραν ταῦτα πάντα ἀναγινώσκεται.—Chrys. Opp. vii. 818 C.

362 “Passio autem, quia uno die legitur, non solet legi nisi secundum Matthæum. Voluerain aliquando ut per singulos annos secundum omnes Evangelistas etiam Passio legeretur. Factum est. Non audierunt homines quod consueverant, et perturbati sunt.”—Opp. vol. v. p. 980 E.

363 Ed. Mabillon, pp. 130-5.

364 Epiph. Opp. ii. 152-3.

365 Chrys. Opp. i. 497 C.

366 Epiph. Opp. ii. 285-6.

367 The learned reader will be delighted and instructed too by the perusal of both passages. Chrysostom declares that Christmas-Day is the greatest of Festivals; since all the others are but consequences of the Incarnation.

Epiphanius remarks with truth that Ascension-Day is the crowning solemnity of all: being to the others what a beautiful head is to the human body.

368 Constt. Apostt. lib. viii. c. 33. After the week of the Passion and the week of (1) the Resurrection,—(2) Ascension-Day is mentioned;—(3) Pentecost;—(4) Nativity;—(5) Epiphany. [Note this clear indication that this viiith Book of the Constitutions was written or interpolated at a subsequent date to that commonly assigned to the work.]

369 Bingham’s Origines, B. xx. c. iv. § 2.

370 Chrys. Opp. ii. 355. (See the Monitum, p. 352.)

371 Chrys. Opp. ii. 369 D.

372 Epiphanius, Adv. Haer. LI, c. xvi. (Opp. i. 439 A.)

373 See above, pp. 58-9 and 67.

374 Opp. iii. 102 B. See Bingham on this entire subject,—B. xiv, c. iii.

375 “Illa quae non scriptu, sed tradita custodimus, quae quidem toto terrarum orbe observantur, datur intelligi vel ab ipsis Apostolis, vel plenariis Conciliis quorum in Ecclesia saluberrima authoritas, commendata atque statuta retineri. Sicut quod Domini Passio, et Resurrectio, et Ascensio in cœlis, ut Adventus de cœlo Spiritus Sancti anniversaria sollemnitate celebrantur.”—Ep. ad Januarium, (Opp. ii. 124 B, C).

376 “Lect. fer. quint., quae etiam Festum Adscensionis Domini in caelos, ad mat. eadem ac lect. tert. Resurrect.; in Euchar. lect. sext. Resurrect.”—But “Lect. γ Resurrectionis” is “Marc. xvi. 9-20:” “Lect. σ,” “Luc. xxiv. 36-53.”—See Dean Payne Smith’s Catalogus Codd. Syrr. (1864) pp. 116, 127.

377 See above, p. 34, note (e).

378 R. Payne Smith’s Catal. p. 148.

379 Hieronymi Comes, (ed. Pamel. ii. 31.)—But it is not the Gallican. (ed. Mabillon, p. 155.) ... It strikes me as just possible that a clue may be in this way supplied to the singular phenomenon noted above at p. 118, line 22-8.

380 Εὐαγγέλια ἀναστασιμὰ ἑωθινά. See Scrivener’s Introduction, p. 72, and R. P. Smith’s Catal. p. 127. See by all means, Suicer’s Thes. Eccl. i. 1229.

381 Dr. Wright’s Catal. p. 70, No. cx. (Addit. 14,464: fol. 61 b.)

382 Ibid. No. lxx (fol. 92 b), and lxxii (fol. 87 b).

383 “Quae titulo Josephi et Nicodemi insignitur.” (R. Payne Smith’s Catal. p. 116.)—In the “Synaxarium” of Matthaei (Nov. Test. 1803, i. p. 731) it is styled Κ. τῶν μ. καὶ Ἰωσὴφ τοῦ δικαίου.

384 Adler’s N. T. Verss. Syrr. p. 71.

385 Dean Payne Smith’s Catal. p. 146.

386 Ed. Mabillon, pp. 144-5.

387 “Resurrectio Domini nostri I. C. ex more legitur bis diebus [Paschalibus] ex omnibus libris sancti Evangelii.” (Opp. v. 977 C)—“Quoniam hoc moris est ... Marci Evangelium est quod modo, cum legeretur, audivimus.” “Quid ergo audivimus Marcum dicentem?” And he subjoins a quotation from S. Mark xvi. 12.—Ibid. 997 F, 998 B.

388 Hieron. Comes (ed. Pamel. ii. 27.)

389 So Scrivener’s Introduction, p. 75.—Little stress, however, is to be laid on Saint’s Day lessons. In Matthaei’s “Menologium” (Nov. Test. 1803, i. p. 765), I find that S. Luke viii. 1-4, or else S. John xx. 11-18 was the appointed Lection. See his note (5) at p. 750.

390 Note, (in addition to all that has gone before,) that the Festivals are actually designated by their Greek names in the earliest Latin Service Books: not only “Theophania,” “Epiphania,” “Pascha,” “Pentecostes,” (the second, third and fourth of which appellations survive in the Church of the West, in memoriam, to the present hour;) but “Hypapante,” which was the title bestowed by the Orientals in the time of Justinian, on Candlemas Day, (our Feast of the Purification, or Presentation of CHRIST in the Temple,) from the “Meeting” of Symeon on that occasion. Friday, or παρασκευή, was called “Parasceve” in the West. (Mab. Lit. Gall. p. 129.) So entire was the sympathy of the East with the West in such matters in very early times, that when Rome decided to celebrate the Nativity on the 25th December, Chrysostom (as we have been reminded) publicly announced the fact at Constantinople; and it was determined that in this matter East and West would walk by the same rule.

391 From Professor Wright’s Catalogue of Syriac MSS. in the British Museum (1870) it appears that the oldest Jacobite Lectionary is dated A.D. 824; the oldest Nestorian, A.D. 862; the oldest Malkite, A.D. 1023. The respective numbers of the MSS. are 14,485; 14,492; and 14,488.—See his Catalogue, Part I. pp. 146, 178, 194.

392 It is exhibited in the same glass-case with the Cod. Alexandrinus (A.)

393 The reader is requested to refer back to p. 45, and the note there.—The actual words of Eusebius are given in Appendix (B).

394 See the enumeration of Greek Service-Books in Scrivener’s Introduction, &c. pp. 211-25. For the Syriac Lectionaries, see Dean Payne Smith’s Catalogue, (1864) pp. 114-29-31-4-5-8: also Professor Wright’s Catalogue, (1870) pp. 146 to 203.—I avail myself of this opportunity to thank both those learned Scholars for their valuable assistance, always most obligingly rendered.

395 “Evangelistariorum codices literis uncialibus scripti nondum sic ut decet in usum criticum conversi sunt.” Tischendorf, quoted by Scrivener, [Introduction to Cod. Augiensis,—80 pages which have been separately published and are well deserving of study,—p. 48,] who adds,—“I cannot even conjecture why an Evangelistarium should be thought of less value than another MS. of the same age.”—See also Scrivener’s Introduction, &c. p. 211.

396 e.g. Addit. MSS. 12,141: 14,449: 14,450-2-4-5-6-7-8: 14,461-3: 17,113-4-5-6:--(= 15 Codd. in all:) from p. 45 to p. 66 of Professor Wright’s Catalogue.

397 Addit. MS. 14,464. (See Dr. Wright’s Catalogue, p. 70.)

398 Add to the eight examples adduced by Mr. Scrivener from our Book of C. P., (Introduction, p. 11), the following:—Gospels for Quinquagesima, 2nd S. after Easter, 9th, 12th, 22nd after Trinity, Whitsunday, Ascension Day, SS. Philip and James (see below, p. 220), All Saints.

399 Thus the words εἶπε δὲ ὁ Κύριος (S. Luke vii. 31) which introduce an Ecclesiastical Lection (Friday in the iiird week of S. Luke,) inasmuch as the words are found in no uncial MS., and are omitted besides by the Syriac, Vulgate, Gothic and Coptic Versions, must needs be regarded as a liturgical interpolation.—The same is to be said of ὁ Ἰησοῦς in S. Matth. xiv. 22,—words which Origen and Chrysostom, as well as the Syriac versions, omit; and which clearly owe their place in twelve of the uncials, in the Textus Receptus, in the Vulgate and some copies of the old Latin, to the fact that the Gospel for the ixth Sunday after Pentecost begins at that place.—It will be kindred to the present inquiry that I should point out that in S. Mark xvi. 9, Ἀναστάς ὁ Ἰησοῦς is constantly met with in Greek MSS., and even in some copies of the Vulgate; and yet there can be no doubt that here also the Holy Name is an interpolation which has originated from the same cause as the preceding. The fact is singularly illustrated by the insertion of “Ο ΙΣ” in Cod. 267 ( = Reg. 69,) rubro above the same contraction (for ὁ Ἰησους) in the text.

400 Not, of course, so long as the present senseless fashion prevails of regarding Codex B, (to which, if Cod. L. and Codd. 1, 33 and 69 are added, it is only because they agree with B), as an all but infallible guide in settling the text of Scripture; and quietly taking it for granted that all the other MSS. in existence have entered into a grand conspiracy to deceive mankind. Until this most uncritical method, this most unphilosophical theory, is unconditionally abandoned, progress in this department of sacred Science is simply impossible.

401 See Matthaei’s note on S. Luke xxii. 43, (Nov. Test. ed. 1803.)

402 This will be best understood by actual reference to a manuscript. In Cod. Evan. 436 (Meerman 117) which lies before me, these directions are given as follows. After τὸ σὸν γενέσθω (i.e. the last words of ver. 42), is written ὑπέρβα εἰς τὸ τῆς γ᾽. Then, at the end of ver. 44, is written—ἄρχου τῆς γ᾽, after which follows the text καὶ ἀναστὰς, &c.

In S. Matthew’s Gospel, at chap, xxvi, which contains the Liturgical section for Thursday in Holy Week (τῇ ἁγίᾳ καὶ μεγάλη έ), my Codex has been only imperfectly rubricated. Let me therefore be allowed to quote from Harl. MS. 1810, (our Cod. Evan. 113) which, at fol. 84, at the end of S. Matth. xxvi. 39, reads as follows, immediately after the words,—αλλ᾽ ὡς συ:—Π/Υ, [Cross] (i.e. ὑπάντα.) But in order to explain what is meant, the above rubricated word and sign are repeated at foot, as follows:—[Cross] ὑπάντα εἰς τὸ κατὰ Λουκὰν ἐν κεφαλαίῳ ΡΘ. ὤφθη δὲ αὐτῳ ἄγγελος: εἶτα στραφεὶς ἐνταῦθα πάλιν, λέγε: καὶ ἔρχεται πρὸς τοὺς μαθητάς—which are the first words of S. Matth. xxvi. 40.

Accordingly, my Codex (No. 436, above referred to) immediately after S. Luke xxii. 42, besides the rubric already quoted, has the following: ἄρξου τῆς μεγάλης έ. Then come the two famous verses (ver. 43, 44); and, after the words ἀναστὰς ἀπὸ τῆς προσευχῆς, the following rubric occurs: ὑπάντα εἰς τὸ τῆς μεγάλης έ Ματθ. ἔρχεται πρὸς τοῦς μαθητάς.

403 See by all means Matthaei’s Nov. Test. (ed. 1803,) i. p.491, and 492.

404 See above, p. 75, note (h).

405 For the 5th Sunday of S. Luke.

406 Such variations are quite common. Matthaei, with his usual accuracy, points out several: e.g. Nov. Test. (1788) vol. i. p. 19 (note 26), p. 23: vol. ii. p. 10 (note 12), p. 14 (notes 14 and 15), &c.

407 SS. Philip and James.

408 viz. σαββάτῳ θ: i.e. the ixth Saturday in S. Luke.—Note that Cod. A also reads ἐγένετο δέ in S. Lu. xi. 1.

409 viz. Monday in the vth, Thursday in the vith week after Pentecost, and the viiith Sunday after Pentecost.

410 viz. S. Luke xiii. 2: xxiv. 36. S. John i. 29 (ὁ Ἰωάννης): 44: vi. 14: xiii. 3,—to which should perhaps be added xxi. 1, where B, א, A, C (not D) read Ἰησοῦς.

411 See by all means Matthaei’s interesting note on the place,—Nov. Test. (1788) vol. i. p. 113-4. It should be mentioned that Cod. C (and four other uncials), together with the Philoxenian and Hierosolymitan versions, concur in exhibiting the same spurious clause. Matthaei remarks,—“Origenes (iv. 171 D) hanc pericopam haud adeo diligenter recensens terminat eum in γενηθήτω σοι.” Will not the disturbing Lectionary-practice of his day sufficiently explain Origen’s omission?

412 I recall S. John x. 29: xix. 13: xxi. 1;—but the attentive student will be able to multiply such references almost indefinitely. In these and similar places, while the phraseology is exceedingly simple, the variations which the text exhibits are so exceeding numerous,—that when it is discovered that a Church Lesson begins in those places, we may be sure that we have been put in possession of the name of the disturbing force.

413 Viz. K and M. (Field’s Chrys. p. 251.)—How is it that the readings of Chrysostom are made so little account of? By Tregelles, for example, why are they overlooked entirely?

414 See above, p. 197 to 204.

415 e.g. in Cod. Evan. 10 and 270.

416 In some cursive MSS. also, (which have been probably transcribed from ancient originals), the same phenomenon is observed. Thus, in Evan. 265 ( = Reg. 66), ΤΕΛ only occurs, in S. Mark, at ix. 9 and 41: xv. 32 and 41: xvi. 8. ΑΡΧ at xvi. 1. It is striking to observe that so little were these ecclesiastical notes (embedded in the text) understood by the possessor of the MS., that in the margin, over against ch. xv. 41, (where “ΤΕΛ:” stands in the text,) a somewhat later hand has written,—ΤΕ[λος] Τ[ης] ΩΡ[ας]. A similar liturgical note may be seen over against ch. ix. 9, and elsewhere. Cod. 25 (= Reg. 191), at the end of S. Mark’s Gospel, has only two notes of liturgical endings: viz. at ch. xv. 1 and 42.

417 Among the Syriac Evangelia, as explained above (p. 215), instances occur of far more ancient MSS. which exhibit a text rubricated by the original scribe. Even here, however, (as may be learned from Dr. Wright’s Catalogue, pp. 46-66,) such Rubrics have been only irregularly inserted in the oldest copies.

418 Note, that the Codex from which Cod. D was copied will have exhibited the text thus,—ΑΠΕΧΕΙ ΤΟ ΤΕΛΟΣ ΗΛΘΕΝ Η ΩΡΑ.—which is the reading of Cod. 13 ( = Reg. 50.) But the scribe of Cod. D, in order to improve the sense, substituted for ἦλθεν the word καί. Note the scholion [Anon. Vat.] in Possinus, p. 321:—ἀπέχει, τουτέστι, πεπλήρωται, τέλος ἔχει τὸ κατ᾽ ἐμέ.

Besides the said Cod. 13, the same reading is found in 47 and 54 (in the Bodl.): 56 (at Linc. Coll.): 61 (i.e. Cod. Montfort.): 69 (i.e. Cod. Leicestr.): 124 (i.e. Cod. Vind. Lamb. 31): csecr (i.e. Lambeth, 1177): 2pe (i.e. the 2nd of Muralt’s S. Petersburg Codd.); and Cod. 439 (i.e. Addit. Brit. Mus. 5107). All these eleven MSS. read ἀπέχει τὸ τέλος at S. Mark xiv. 41.

419 So Scholz (i. 200):—“Pericopa hæc casu quodam forsan exciderat a codice quodam Alexandrino; unde defectus iste in alios libros transiit. Nec mirum hunc defectum multis, immo in certis regionibus plerisque scribis arrisisse: confitentur enim ex ipsorum opinione Marcum Matthæo repugnare. Cf. maxima Eusebium ad Marinum,” &c.

420 περιττὰ ὰν εἴη, καὶ μάλιστα εἴπερ ἔχοιεν ἀντιλογίαν τῇ τῶν λοιπῶν εὐαγγελιστῶν μαρτυρίᾳ. (Mai, Bibl. P.P. Nova, vol. iv. p. 256.)

421 Alford’s N.T. vol. i. p. 433, (ed. 1868.)—And so Tischendorf, (ed. 8va. pp. 406-7.) “Talem dissentionem ad Marci librum tam misere mutilandum adduxisse quempiam, et quidem tanto cum successu, prorsus incredibile est, nec ullo probari potest exemplo.”—Tregelles is of the same opinion. (Printed Text, pp. 255-6.)—Matthaei, a competent judge, seems to have thought differently. “Una autem causa cur hic locus omitteretur fuit quod Marcus in his repugnare ceteris videtur Evangelistis.” The general observation which follows is true enough:—“Quæ ergo vel obscura, vel repugnantia, vel parum decora quorundam opinione habebantur, ca olim ab Criticis et interpretibus nonnullis vel sublata, vel in dubium vocata esse, ex aliis locis sanctorum Evangeliorum intelligitur.” (Nov. Test. 1788, vol. ii. p. 266.) Presently, (at p. 270,)—“In summâ. Videtur unus et item alter ex interpretibus, qui hæc cæteris evangeliis repugnare opinebatur, in dubium vocasse. Hunc deinde plures temere secuti sunt, ut plerumque factum esse animadvertimus.” Dr. Davidson says the same thing (ii. 116.) and, (what is of vastly more importance,) Mr. Scrivener also. (Coll. Cod. Sin. p. xliv.)

422 I have to acknowledge very gratefully the obliging attentions of M. de Wailly, the chief of the Manuscript department.

423 See above, p. 224.

424 Whereas in the course of S. Matthew’s Gospel, only two examples of + ΤΕΛΟΣ + occur, (viz. at ch. xxvi. 35 and xxvii. 2,)—in the former case the note has entirely lost its way in the process of transcription; standing where it has no business to appear. No Liturgical section ends thereabouts. I suspect that the transition (ὑπέρβασις) anciently made at ver. 39, was the thing to which the scribe desired to call attention.

425 = Coisl. 20. This sumptuous MS., which has not been adapted for Church purposes, appears to me to be the work of the same scribe who produced Reg. 178, (the codex described above); but it exhibits a different text. Bound up with it are some leaves of the LXX of about the viiith century.

426 End of the Lection for the Sunday before Epiphany.

427 In S. Matthew’s Gospel, I could find ΤΕΛΟΣ so written only twice,—viz. at ch. ii. 23 and xxvi. 75: in S. Luke only once,—viz. at ch. viii. 39. These, in all three instances, are the concluding verses of famous Lessons,—viz. the Sunday after Christmas Day, the iiird Gospel of the Passion, the vith Sunday of S. Luke.

428 This has already come before us in a different connection: (see p. 119): but it must needs be reproduced here; and this time, it shall be exhibited as faithfully as my notes permit.

429 (1) In Evan. 282 (written A.D. 1176),—a codex which has been adapted to Lectionary purposes,—the sign τελ and ετ, strange to say, is inserted into the body of the Text, only at S. Mark xv. 47 and xvi. 8.

(2) Evan. 268, (a truly superb MS., evidently left unfinished, the pictures of the Evangelists only sketched in ink,) was never prepared for Lectionary purposes; which makes it the more remarkable that, between ἐφοβοῦντο γάρ and ἀναστάς, should be found inserted into the body of the text, τὲ. in gold.

(3) I have often met with copies of S. Matthew’s, or of S. Luke’s, or of S. John’s Gospel, unfurnished with a subscription in which ΤΕΛΟΣ occurs: but scarcely ever have I seen an instance of a Codex where the Gospel according to S. Mark was one of two, or of three from which it was wanting; much less where it stood alone in that respect. On the other hand, in the following Codices,—Evan. 10: 22: 30: 293,—S. Mark’s is the only Gospel of the Four which is furnished with the subscription, + τέλος τοῦ κατὰ Μάρκον εὐαγγελίου [cross] or simply + τέλος + .... In Evan. 282, S. Matthew’s Gospel shares this peculiarity with S. Mark’s.

430 “Nemini in mentem venire potest Marcum narrationis suae filum ineptissime abrupisse verbis—ἐφοβοῦντο γάρ.”—Griesbach Comment. Crit. (ii. 197.) So, in fact, uno ore all the Critics.

431 Chap. V. See above, pp. 66-7.

432 The English reader will follow the text with sufficient exactness if he will refer back, and read from the last line of p. 44 to the ninth line of p. 45; taking care to see, in two places, for “the end,”—“THE END”.... The entire context of the Greek is given in the Appendix (B).

433 τὴν τοῦτο φάσκουσαν περικοπήν. The antecedent phrase, (τὸ κεφάλαιον αὐτό,) I suspect must be an explanatory gloss.

434 “This then is clear,” (is Dr. Tregelles’ comment,) “that the greater part of the Greek copies had not the verses in question.”—Printed Text, p. 247.

435 Observe, the peculiarity of the expression in this place of Eusebius consists entirely in his introduction of the words τὸ τέλος. Had he merely said τὰ ἀκριβὴ τῶν ἀντιγράφων τὸ εὐαγγέλιον κατὰ Μάρκον περιγράφει ἐν τοῖς λόγοις κ.τ.λ. ... Ἐν τούτῳ γὰρ σχεδὸν ἐν ἅπασι τοῖς ἀντιγράφοις περιγέγραπται τὸ κατὰ Μάρκον εὐαγγέλιον,—there would have been nothing extraordinary in the mode of expression. We should have been reminded of such places as the following in the writings of Eusebius himself:—Ὁ Κλήμης ... εἰς τὴν Κομόδου τελευτὴν περιγράφει τοὺς χρόνους, (Hist. Eccl. lib. vi. c. 6.)—Ἱππόλυτος ἐπὶ τὸ πρῶτον ἔτος αὐτοκράτοπος Ἀλεξάνδρου τοὺς χρόνους περιγράφει, (Ibid. c. 22. See the note of Valesius on the place.)—Or this, referred to by Stephanus (in voce),—Ἑνὸς δ᾽ ἔτι μνησθεὶς περιγράψω τὸν λόγον, (Praep. Evang. lib. vi. c. 10, [p. 280 c, ed. 1628].) But the substitution of τὸ τέλος for τὸ εὐαγγέλιον wants explaining; and can be only satisfactorily explained in one way.

436 See above, p. 66 and p. 67.

437 Πάρειμι νῦν ... πρὸς τῷ τέλει τῶν αὐτῶν πάντοτε τοῖς πᾶσι ζητούμενα [sic].—Mai, vol. iv. p. 255.

438 “Consentit autem nobis ad tractatum quem fecimus de scripturâ Marci.”—Origen. (Opp. iii. 929 B.) Tractat. xxxv. in Matth. [I owe the reference to Cave (i. 118.) It seems to have escaped the vigilance of Huet.]—This serves to explain why Victor of Antioch’s Catena on S. Mark was sometimes anciently attributed to Origen: as in Paris Cod. 703, [olim 2330, 958, and 1048: also 18.] where is read (at fol. 247), Ὠριγένους πρόλογος εἰς τὴν ἑρμηνείαν τοῦ κατὰ Μάρκον εὐαγγελίου. Note, that Reg. 937 is but a (xvith cent.) counterpart of the preceding; which has been transcribed [xviiith cent.] in Par. Suppl. Grace. 40.

Possevinus [Apparat. Sac. ii. 542,] (quoted by Huet, Origeniana, p. 274) states that there is in the Library of C.C.C., Oxford, a Commentary on S. Mark’s Gospel by Origen. The source of this misstatement has been acutely pointed out to me by the Rev. W. R. Churton. James, in his “Ecloga Oxonio-Cantabrig.,” (1600, lib. i. p. 49,) mentions “Homiliae Origenis super Evangelio Marcae, Stabat ad monumentum.”—Read instead, (with Rev. H. O. Coxe, “Cat. Codd. MSS. C.C.C.;” [No. 142, 4,]) as follows:—“Origenis presb. Hom. in istud Johannis, Maria stabat ad monumentum,” &c. But what actually led Possevinus astray, I perceive, was James’s consummation of his own blunder in lib. ii. p. 49,—which Possevinus has simply appropriated.

439 So Chrysostom, speaking of the reading Βηθαβαρά.

Origen (iv. 140) says that not only σχεδὸν ἐν πᾶσι τοῖς ἀντιγράφοις, but also that apud Heracleonem, (who wrote within 50 years of S. John’s death,) he found Βηθανία written in S. John i. 28. Moved by geographical considerations, however, (as he explains,) for Βηθανία, Origen proposes to read Βηθαβαρά.—Chrysostom (viii. 96 d), after noticing the former reading, declares,—ὅσα δὲ τῶν ἀντιγράφων ἀκριβέστερον ἔχει ἐν Βηθαβαρά φησιν: but he goes on to reproduce Origen’s reasoning;—thereby betraying himself.—The author of the Catena in Matth. (Cramer, i. 190-1) simply reproduces Chrysostom:—χρὴ δὲ γινώσκειν ὅτι τὰ ἀκριβῆ τῶν ἀντιγράφων ἐν Βηθαβαρὰ περιέχει. And so, other Scholia; until at last what was only due to the mistaken assiduity of Origen, became generally received as the reading of the “more accurate copies.”

A scholium on S. Luke xxiv. 13, in like manner, declares that the true reading of that place is not “60” but “160,”—οὕτως γὰρ τὰ ἀκριβῆ περιέχει, καὶ ἡ Ὠριγένους τῆς ἀληθείας βεβαίωσις. Accordingly, Eusebius also reads the place in the same erroneous way.

440 Jerome says of himself (Opp. vii. 537,)—“Non digne Græca in Latinum transfero: aut Græcos lege (si ejusdem linguae habes scientiam) aut si tantum Latinus es, noli de gratuito munere judicare, et, ut vulgare proverbium est: equi dentes inspicere donati.”

441 See above, pp. 57-9: also Appendix (C), § 2.

442 See above, pp. 225-6.

443 R. Payne Smith’s Catal. p. 116.

444 See Adler’s N. T. Verss. Syrr., p. 70.

445 R. Payne Smith’s Catal. p. 146.

446 See p. 206, also note (k).

447 R. Payne Smith’s Catal. p. 117.

448 Accordingly, in Cod. Evan. 266 (= Paris Reg. 67) is read, at S. Mark xvi. 8 (fol. 125), as follows:—ἐφοβοῦντο γάρ. [then, rubro,] τέλος τοῦ Β᾽ ἑωθίνου, καὶ τῆς κυριακῆς τῶν μυροφόρων. ἀρχή. [then the text:] Ἀναστάς κ.τ.λ. ... After ver. 20, (at fol. 126 of the same Codex) is found the following concluding rubric:—τέλος τοῦ Γ᾽ ἑωθίνου εὐαγγελίου.

In the same place, (viz. at the end of S. Mark’s Gospel,) is found in another Codex (Evan. 7 = Paris Reg. 71,) the following rubric:—τέλος τοῦ τρίτου τοῦ ἑωθίνου, καὶ τοῦ ὄρθρου τῆς ἀναλήψεως.

449 R. Payne Smith’s Catal. p. 146.

450 Cod. 27 (xi) is not provided with any lectionary apparatus, and is written continuously throughout: and yet at S. Mark xvi. 9 a fresh paragraph is observed to commence.

Not dissimilar is the phenomenon recorded in respect of some copies of the Armenian version. “The Armenian, in the edition of Zohrab, separates the concluding 12 verses from the rest of the Gospel.... Many of the oldest MSS., after the words ἐφοβοῦντο γάρ, put the final Εὐαγγέλιον κατὰ Μάρκον, and then give the additional verses with a new superscription.” (Tregelles, Printed Text, p. 253).... We are now in a position to understand the Armenian evidence, which has been described above, at p. 36, as well as to estimate its exact value.

451 Euseb. apud Mai, iv. p. 264 = p. 287. Again at p. 289-90.—So also the author of the 2nd Homily on the Resurr. (Greg. Nyss. Opp. iii. 411-2.)—And see the third of the fragments ascribed to Polycarp. Patres Apostol., (ed. Jacobson) ii. p. 515.

452 I believe this will be found to be the invariable order of the Gospels in the Lectionaries.

453 This is the case for instance in Evan. 15 (= Reg. 64). See fol. 98 b.

454 I allude of course to Matthaei’s Cod. g. (See the note in his N. T. vol. ix. p. 228.) Whether or no the learned critic was right in his conjecture “aliquot folia excidisse,” matters nothing. The left hand page ends at the words ἐφοβοῦντο γάρ. Now, if τελος had followed, how obvious would have been the inference that the Gospel itself of S. Mark had come to an end there!

Note, that in the Codex Bezæ (D), S. Mark’s Gospel ends at ver. 15: in the Gothic Codex Argenteus, at ver. 11. The Codex Vercell. (a) proves to be imperfect from ch. xv. 15; Cod. Veron. (b) from xiii. 24; Cod. Brix. (f) from xiv. 70.

455 Scrivener, Coll. Cod. Sin. p. lix.

456 See p. 227.

457 See above, p. 226.

458 So Scholz:—“hic [sc. 22] post γὰρ + τέλος; dein atramento rubro,” &c.—Tischendorf,—“Testantur scholia ... Marci Evangelium ... versu 9 finem habuisse. Ita, ut de 30 fere Codd. certe tres videamus, 22 habet: ἐφοβουντο γαρ + τελος. εν τισι,” &c.—Tregelles appeals to copies, “sometimes with τέλος interposed after ver. 8,” (p. 254.)—Mai (iv. 256) in the same spirit remarks,—“Codex Vaticano-palatinus , ex quo Eusebium producimus, post octavum versum habet quidem vocem τέλος, ut alibi interdum observatum fuit; sed tamen ibidem eadem manu subscribitur incrementum cum progredientibus sectionum notis.”

459 Chap. I. and II.

460 Chap. IV, VI-X.

461 Chap. III, V, and VIII.

462 Tischendorf, Tregelles, Alford.

463 Tregelles, Alford.

464 Alford.

465 “Hæc non a Marco scripta esse argumentis probatur idoneis.”—See the rest of Tischendorf’s verdict, suprà, p. 10; and opposite, p. 245.

466 Tregelles’ Account of the Printed Text, p. 259.

467 Alford’s New Test. vol. i. Proleg. [p. 38] and p. 437.

468 So Norton, Tregelles, and others.

469 This suggestion, which was originally Griesbach’s, is found in Alford’s New Test. vol. i. p. 433, (ed. 1868.)—See above, p. 12. The italics are not mine.

470 Vide suprà, p. 10.

471 Opp. vol. iii. p. 671.

472 Eusebius Eccl. Hist. iv. 28. Consider Rev. xxii. 18, 19.

473 Note the remarkable adjuration of Irenæus, Opp. i. 821, preserved by Eusebius, lib. v. 20.—See Scrivener’s Introduction, p. 383-4. Consider the attestations at the end of the account of Polycarp’s martyrdom, PP. App. ii. 614-6.

474 Allusion is made to the Gnostics Basilides and Valentinus; especially to the work of Marcion.

475 Scrivener’s Introduction, pp. 381-391.

476 See Chap. VI.

477 Chap. IX.

478 “Ad defendendum hunc locum in primis etiam valet mirus Codicum consensus in vocabulis et loquendi formulis singulis. Nam in locis παρεγγράπτοις, etiam multo brevioribus, quo plures sunt Codices, eo plures quoque sunt varietates. Comparetur modo Act. xv. 18, Matth. viii. 13, et loca similia.”—C. F. Matthaei’s Nov. Test. (1788) vol. ii. p. 271.

479 Speaking of the abrupt termination of the second Gospel at ver. 8, Dr. Tregelles asks,—“Would this have been transmitted as a fact by good witnesses, if there had not been real grounds for regarding it to be true?”—(Printed Text, p. 257.) Certainly not, we answer. But where are the “good witnesses” of the “transmitted fact?” There is not so much as one.

480 See above, pp. 86-90.

481 See Chap. III.

482 See above, Chap. III. and IV.

483 “Habent periocham hanc Codices Græci, si unum b excipias, omnes.” (Scholz, adopting the statement of Griesbach.)—See above, p. 70.

484 See above, Chap. X.

485 See above, pp. 66-68.

486 See above, pp. 41 to 51: also Appendix (B).

487 The reader is referred to Mai’s Nov. PP. Bibl. vol. iv. p. 262, line 12: p. 264 line 28: p. 301, line 3-4, and 6-8.

488 See above, p. 64-5: also Appendix (E).

489 P. 68 and note (d); p. 119 and note (m).

490 P. 51-7.

491 P. 57-9.

492 P. 59-66.

493 P. 114-125.

494 P. 68-9.

495 Chap. VI.

496 See above, pp. 86 to 88.

497 Will it be believed that Tischendorf accordingly rejects that verse also as spurious; and brings the fourth Gospel to an end at ver. 24, as he brings the second Gospel to an end at ver. 8? For my own part,—having (through the kindness and liberality of the Keeper of the Imperial MSS. at S. Petersburg, aided by the good offices of my friend, the Rev. A. S. Thompson, Chaplain at S. Petersburg,) obtained a photograph of the last page of S. John’s Gospel,—I must be allowed altogether to call in question the accuracy of Dr. Tischendorf’s judgment in this particular. The utmost which can be allowed is that the Scribe may have possibly changed his pen, or been called away from his task, just before bringing the fourth Gospel to a close.

498 See Chap. IX.

499 Chapter X.

500 Pseudo-Gregory Thaumaturgus, Pseudo-Basil, Patricius, and Marius Mercator, are designedly omitted in this enumeration.

501 Codex A,—ὕμνος ἑωθινός at the end of the Psalms.

502 The old Latin Interpreter of Origen’s Commentary on S. Matthew seems to have found in Origen’s text a quotation from S. Luke ii. 14 which is not represented in the extant Greek text of Origen. Here also we are presented with “hominibus bonae voluntatis.” (Opp. iii. 537 C). We can say nothing to such second-hand evidence.

503 Consider his exactly similar method concerning Eph. i. 1. (Suprà, pp. 96-99.)

504 From the Rev. Professor Bosworth.

505 Vid. suprà, p. 233.

506 P.S. I avail myself of this blank space to introduce a passage from THEOPHYLACT (A.D. 1077) which should have obtained notice in a much earlier page:—Ἀναστὰς δὲ ὁ Ἰησοῦς; ἐνταῦθα στίξον, εἶτα εἱπέ; πρωί πρώτῇ σαββάτου ἐφάνη Μαρίᾳ τῇ Μαγδαληνῇ. οὐ γὰρ ἀνέστη πρωί (τίς γὰρ οἴδε πότε ἀνέστη;) ἀλλ᾽ ἐφάνη πρωί κυριακῇ ἡμέρᾳ (αὔτη γὰρ ἡ πρώτη τοῦ σαββάτου, τουτέστι, τῆς ἑβδομάδος,) ἥν ἄνω ἐκάλεσε μίαν σαββάτων; [Opp. vol. i. p. 263 C.

It must be superfluous to point out that Theophylact also,—like Victor, Jerome, and Hesychius,—is here only reproducing Eusebius. See above, p. 66, note (c).

507 Kollar, (editing Lambecius,—iii. 159, 114,) expresses the same opinion.—Huet (Origeniana, lib. iii. c. 4, pp. 274-5,) has a brief and unsatisfactory dissertation on the same subject; but he arrives at a far shrewder conclusion.

508 The copies which I have seen, are headed,—ΒΙΚΤΟΡΟΣ (sometimes ΒΙΚΤΩΡΟΣ) ΠΡΕΣΒΥΤΕΡΟΥ ΑΝΤΙΟΧΕΙΑΣ ΕΡΜΗΝΕΙΑ ΕΙΣ ΤΟ ΚΑΤΑ ΜΑΡΚΟΝ ΕΥΑΓΓΕΛΙΟΝ; or with words precisely to that effect. Very often no Author’s name is given. Rarely is the Commentary assigned to Cyril, Origen, &c.—Vide infrà, No. iii, xii, xiv, xix, xlviii. Also, No. xlvii (comp, xxviii.)

509 Victoris Antiocheni in Marcum, et Titi Bostrorum Episcopi in Evangelium Lucae commentarii; ante hac quidem nunquam in lucem editi, nunc vero studio et operâ Theodori Peltani luce simul et Latinitate donati. Ingolstadt. 1580, 8vo. pp. 510.

510 “Ex hoc ego, quasi metallo triplici, una conflata massa, inde annulos formavi, quos singulos Evangelici contextus articulis aptatos, inter seque morsu ac nexu mutuo commissos, in torquem producerem, quo, si possem consequi, sancto Evangelistae Marco decus et ornamentum adderetur.”—Præfatio: from which the particulars in the text are obtained.

511 ΒΙΚΤΩΡΟΣ πρεσβυτέρου Ἀντιοχείας καὶ ἄλλων τινῶν ἁγίων πατέρων ἐξήσησις εἰς τὸ κατὰ Μάρκον ἅγιον εὐαγγέλιον: ex Codd. Mosqq. edidit C. F. Matthæi, Mosquae, 1775.

512 P. xxvii-xxviii.

513 To understand what is alluded to, the reader should compare the upper and the lower half of p. 442 in Cramer: noting that he has one and the same annotation before him; but diversely exhibited. (The lower part of the page is taken from Cod. 178.) Besides transposing the sentences, the author of Cod. 178 has suppressed the reference to Chrysostom, and omitted the name of Apolinarius in line 10. (Compare Field’s ed. of Chrys. iii. 529, top of the page.)

514 Thus the two notes on p. 440 are found substantially to agree with the note on p. 441, which = Chrys. p. 527. See also infrà, p. 289.

515 Let any one, with Mai’s edition of the “Quaestiones ad Marinum” of Eusebius before him, note how mercilessly they are abridged, mutilated, amputated by subsequent writers. Compare for instance p. 257 with Cramer’s “Catenae,” i. p. 251-2; and this again with the “Catena in Joannem” of Corderius, p. 448-9.

516 With whom, Reg. 177 and 703 agree.

517 p. 263, line 3 to 13, and in Possinus, p. 4.

518 Eusebius is again quoted at p. 444, and referred to at p. 445 (line 23-5). See especially p. 446.

519 What is found at p. 314 (on S. Mark v. 1,) is a famous place. (Cf. Huet’s ed. ii. 131.) Compare also Victor’s first note on i. 7 with the same edit. of Origen, ii. 125 C, D,—which Victor is found to have abridged. Compare the last note on p. 346 with Orig. i. 284 A. Note, that ἄλλος δέ φησι, (foot of p. 427) is also Origen. Cf. Possinus, p. 324.

520 See pp. 408, 418, 442.

521 e.g. the first note on p. 311; (comp. Possinus, p. 95): and the last note on p. 323; (comp. Poss. p. 123.) Compare also Cramer, p. 395 (line 16-22) with Poss. p. 249.—I observe that part of a note on p. 315 is ascribed by Possinus (p. 102) to Athanasius: while a scholium at p. 321 and p. 359, has no owner.

522 e.g. p. 408, 411 (twice).

523 In p. 418,—ὁ τῆς βασιλίδος πόλεως ἐπίσκοπος Ἰωάννης. For instances of quotation from Chrysostom, comp. V. A. p. 315 with Chrys. pp. 398-9: p. 376 with Chrys. pp. 227-8: p. 420 with Chrys. p. 447, &c.

524 Take for example Victor’s Commentary on the stilling of the storm (pp. 312-3), which is merely an abridged version of the first part of Chrysostom’s 28th Homily on S. Matthew (pp. 395-8); about 45 lines being left out. Observe Victor’s method however. Chrysostom begins as follows:—Ὁ μὲν οὖν Λουκᾶς, ἀπαλλάττων ἑαυτὸν τοῦ ἀπαιτηθῆναι τῶν χρόνων τὴν τάξιν, οὕτως εἶπεν. (Then follows S. Luke viii. 22.) καὶ ὁ Μάρκος ὁμοίως. Οὗτος δὲ οὐχ οὕτως; ἀλλὰ καὶ ἀκολουθίαν ἐνταῦθα διατηρεῖ. Victor, because he had S. Mark (not S. Matthew) to comment upon, begins thus:—Ὁ μὲν Μάρκος ἀπαλλάττων ἑαυτὸν τοῦ ἀπαιτηθῆναι τῶν χρόνων τὴν τάξιν, οὕτως εἶπεν, ὁμοίως δὲ καὶ ὁ Λοῦκας; ὁ δὲ Ματθαῖος οὐχ οὕτως; ἀλλὰ καὶ ἀκολουθίαν ἐνταῦθα διατηρεῖ.

525 e.g. V. A. p. 422 (from ὁ μέν φησιν to ἄλλος δέ φησιν) = Chrys. p. 460. Observe the next paragraph also, (p. 423,) begins, ἄλλος φησιν.—So again, V. A. pp. 426-7 = Chrys. pp. 473-6: where ἄλλος δέ φησι, at the foot of p. 427 introduces a quotation from Origen, as appears from Possinus, p. 324—See also p. 209, line 1,—which is from Chrys. p. 130,—ἤ ὡς ὁ ἄλλος being the next words.—The first three lines in p. 316 = Chrys. p. 399. Then follows, ἄλλος δέ φησιν. See also pp. 392: 407 (φασί τινες—ἕτερος δέ φησιν): pp. 415 and 433. After quoting Eusebius by name (p. 446-7), Victor says (line 3) ἅλλος δέ φησιν.

526 e.g. V. A. p. 420 line 15, which = Chrys. p. 447.

527 e.g. Theod. Mops., (p. 414,) which name is absent from Cod. Reg. 201:—Basil, (p. 370) whose name Possinus does not seem to have read:—Cyril’s name, which Possinus found in a certain place (p. 311), is not mentioned in Laud. Gr. 33 fol. 100 b, at top, &c.

528 So in the Catena of Corderius, in S. Joannem, p. 302.

529 I believe it will be found that Cod. Reg. 186 corresponds exactly with Cod. Reg. 188: also that the contents of Cod. Reg. 201 correspond with those of Cod. Reg. 206; to which last two, I believe is to be added Cod. Reg. 187.

530 Note, that this recurs at fol. 145 of a Codex at Moscow numbered 384 in the Syr. Cat.

531 Catalogue Librorum MSS. Lips. 1830, 4to. p. 656 b.

532 Reg. 177 = A: 178 = B: 230 = C.—Coisl. 19 = D: 20 = E: 21 = F: 22 = G: 24 = H.—Matthaei’s d or D = I: his e or E = J: his 12 = K: his a or A = L.—Vat. 358 = M: 756 = N: 757 = O: 1229 = P: 1446 = Q.—Vind. Koll. 4 Forlos. 5 = R.—Xav. de Zelada = S.—Laur. 18 = T: 34 = U.—Venet. 27 = V.—Vind. Lamb. 38 = W : 39 = X.

533 So B-E (which I chiefly follow) begins,—Το δε αναστας.

534 B begins thus,—Ει δε και το αναστας δε πρωι μετα τα επιφερομενα παρα. It is at this word (παρα) that most copies of the present scholion (A, C, D, F, G, H, I, J, K, L, M, N, O, P, Q, R, S, T, U, V, W, X) begin.

535 So far (except in its opening phrase) E. But C, D, F, H, I, J, K, L, M, N, O, P, T, begin,—Παρα πλειστοις αντιγραφοις ου κεινται [I, ου κειται: J, ουκ ην δε] ταυτα τα [M, O, T om. τα] επιφερομενα εν [D, F, H om. εν] τῳ κατα Μαρκον [B, εν τω παροντι] ευαγγελιῳ.

536 So I, J, K, L, and H. P proceeds,—ως νοθα νομισθεντα τισιν ειναι. But B, C, D, E, F, G, M, N, O, T exhibit,—ως νοθα νομισαντες αυτα τινες [B om. τινες] ειναι. On the other hand, A and Q begin and proceed as follows,—Παρα πλειστοις αντιγραφοις ταυτα τα [Q om. τα] επιφερομενα εν [A om. εν] τῳ κατα Μαρκον ευαγγελιῳ ως νοθα νομισαντες τινες [Q, τινας (a clerical error): A om. τινες] ουκ εθηκαν.

537 So B, except that it omits ως. So also, A, D, E, F, G, H, J, M, N, O, P, Q, T, except that they begin the sentence, ημεις δε.

538 So D, E, F, G, H, J, M, N, O, P, T: also B and Q, except that they prefix και to κατα το Π. B is peculiar in reading,—ως εχει η αληθεια Μαρκου (transposing Μαρκου): while C and P read,—ομως ημεις εξ ακριβων αντιγραφων και πλειστων ου μην αλλα και εν τῳ Παλαιστιναιῳ ευαγγελιῳ Μαρκου ευροντες αυτα ως εχει η αληθεια συντεθεικαμεν.

539 So all, apparently: except that P reads εμφερομενην for επιφερομενην; and M, after αναστασιν inserts εδηλωσαμεν, with a point (.) before μετα: while C and P (after ανασταςιν,) proceed,—και την [C, ειτα] αναληψιν και καθεδραν εκ δεξιων του Πατρος ῳ πρεπει η δοξα και η τιμη νυν και εις τους αιωνας. αμην. But J [and I think, H] (after γαρ) proceeds,—διο δοξαν αναπεμψωμεν τῳ ανασταντι εκ νεκρων Χριστῳ τῳ Θεῳ ημων αμα τῳ αναρχῳ Πατρι και ζωοποιῳ Πνευματι νυν και αει και εις τους αιωνας των αιωνων. αμην.

540 So B. All, except B, C, H, J, P seem to end at εφοβουντο γαρ.

541 e.g. οὐκ ἦν δέ for οὐ κεῖνται.

542 Jerome evidently supposed that Ammonius was the author of the Canons as well:—“Canones quos Eusebius Caesariensis Episcopus Alexandrinum secutus Ammonium in decem numeros ordinavit, sicut in Graeco habentur expressimus.” (Ad Papam Damasum. Epist.) And again: “Ammonius ... Evangelicos Canones excogitavit quos postea secutus est Eusebius Caesariensis.” (De Viris Illustr. c. 55 [Opp. ii. 881.])—See above, p. 128.

543 There was published at the University Press in 1805, a handsome quarto volume (pp. 216) entitled Harmonia quatuor Evangeliorum juxta Sectiones Ammonianas et Eusebii Canones. It is merely the contents of the X Canons of Eusebius printed in extenso,—and of course is no “Harmony” at all. It would have been a really useful book, notwithstanding; but that the editor, strange to say, has omitted to number the sections.

544 This last § according to Tischendorf’s ed. of the Eusebian Canons.

545 Thus, certain disputed passages of importance are proved to have been recognised at least by Eusebius. Our LORD’S Agony in the Garden for instance, (S. Luke xxii. 43, 44—wanting in Cod. B,) is by him numbered § 283: and that often rejected verse, S. Mark xv. 28, he certainly numbered § 216,—whatever Tischendorf may say to the contrary. (See p. 203.)

546 It is obvious to suggest that, (1) whereas our Marginal References follow the order of the Sacred Books, they ought rather to stand in the order of their importance, or at least of their relevancy to the matter in hand:—and that, (2) actual Quotations, and even Allusions to other parts of Scripture when they are undeniable, should be referred to in some distinguishing way. It is also certain that, (3) to a far greater extent than at present, sets of References might be kept together; not scattered about in small parcels over the whole Book.—Above all, (as the point most pertinent to the present occasion,) (4) it is to be wished that strictly parallel places in the Gospels might be distinguished from those which are illustrative only, or are merely recalled by their similarity of subject or expression. All this would admit of interesting and useful illustration. While on this subject, let me ask,—Why is it no longer possible to purchase a Bible with References to the Apocrypha? Who does not miss the reference to “Ecclus. xliii. 11, 12” at Gen. ix. 14? Who can afford to do without the reference to “1 Macc. iv. 59” at S. John x. 22?

547 Mai, vol. iv. p. 287. See also p. 293.

548 Tischendorf says 19 only.

549 Tischendorf says 96 only.

550 Tischendorf says 13 only.

551 Scrivener specifics the following Codd. C, F, H, I, P, Q, R, W6, Y, Z, 54, 59, 60, 68, 440, iscr, sscr. Also D and K. (Cod. Bezæ, p. xx, and Introd. pp. 51, 2.) Add Evan. 117: (but I think not 263.)

552 Scrivener’s Introduction, pp. 51 and 52: Cod. Bezæ, p. xx. note [2.]

553 Evan. 263, for instance, has certainly blank Eusebian Tables at the beginning: the frame only.

554 See Scrivener’s Introduction, p. 51 (note 2),—where Tregelles (in Horne’s Introd. iv. 200) is quoted.

555 e.g. Codd. M, 262 and 264. (I saw at least one other at Paris, but I have not preserved a record of the number.) To these, Tregelles adds E; (Scrivener’s Introduction, p. 51, note 2.) Scrivener adds W, and Tischendorf T, (Scrivener’s Cod. Bezae, p. xx.)

556 The order of these monograms requires explanation.

557 Addit. MSS. 14,449: 14,450, and 1, and 2, and 4, and 6, and 7, and 8: 14,463, and 9: 17,113. (Dr. Wright’s Catalogue, 4to. 1870.) Also Rich. 7,157. The reader is referred to Assemani; and to Adler, p. 52-3: also p. 63.

558 “Dawkins 3.” See Dean Payne Smith’s Catalogue, p. 72.

559 It will be observed that, according to the Syrian scheme, every verse of S. Mark xvi, from ver. 8 to ver. 15 inclusive, constitutes an independent section (§§ 281-288): ver. 16-18 another (§ 289); and verr. 19-20, another (§ 290), which is the last. The Greek scheme, as a rule, makes independent sections of verr. 8, 9, 14, 19, 20; but throws together ver. 10-11: 12-13: 15-16: 17-18. (Vide infrà, p. 311.)

560 Note that § 392/9 = S. Luke xxiv. 12: § 394/10 = ver. 18-34: § 395/8 = ver. 35: § 396/9 is incomplete. [Dr. Wright supplies the lacune for me, thus: § 396/9 = ver. 36-41 (down to θαυμαζόντων): § 397/9 = εἶπεν αὐτοῖς down to the end of ver. 41: § 398/9 = ver. 42: § 399/9 = ver. 43: § 400/10 = ver. 44-50: § 401/8 = 51: § 402/10 = ver. 52, 3.

Critical readers will be interested in comparing, or rather contrasting, the Sectional system of a Syriac MS. with that which prevails in all Greek Codices. S. John’s § 248/1 = xx. 18: his § 249/9 = ver. 19 to εἰρήνη ὑμῖν in ver. 21: his $ 250/7 = ver. 21 (καθώς to the end of the verse): his § 251/10 = ver. 22: his § 252/7 = ver. 23: his § 253/ = ver. 24-5: his § 254/ = ver. 26-7: his § 255/10 = ver. 28 to the end of xxi. 4: his § 256/9 = xxi. 5: his § 257/9 = xxi. 6 (to εὑρήσετε): his § 258/9 = ver. 6, (ἔβαλον to the end): his § 259/ = ver. 7, 8: his § 260/ = ver. 9: his § 261/ = ver. 10: his § 262/9 = ver. 11: his § 263/9 = first half of ver. 12: his § 264/10 is incomplete.

561 “I have examined for your purposes, Add. 14,449; 14,457; 14,458; and 7,157. The first three are Nos. lxix, lxx, and lxxi, in my own Catalogue: the last, a Nestorian MS., is No. xiii in the old Catalogue of Forshall and Rosen (London, 1838). All four agree in their numeration.”

562 See the preceding note.—Availing myself of the reference given me by my learned correspondent, I read as follows in the Catalogue:—“Inter ipsa textus verba, numeris viridi colore pictis, notatur Canon harmoniae Eusebianae, ad quem quaevis sectio referenda est. Sic, [glyph] [i.e. 1] indicat canonem in quo omnes Evangelistae concurrunt,” &c. &c.

563 Suidas [A.D. 980], by giving 236 to S. Mark and 348 to S. Luke, makes the sum of the Sections in Greek Evangelia 1,171.

564 This sheet was all but out of the printer’s hands when the place in vol. i. of Assemani’s Bibliotheca Medicea, (fol. 1742,) was shewn me by my learned friend, P. E. Pusey, Esq., of Ch. Ch.—Dr. Wright had already most obligingly and satisfactorily resolved my inquiry from the mutilated fragments of the Canons, as well as of the Epistle to Carpianus in Add. 17,213 and 14,450.

565 Dr. Tregelles. (Vide suprà, pp. 125-6.) And so, Tischendorf.

566 The others are 11, 14, 22, 23, 28, 32, 37, 40, 45, 52, 98, 113, 115, 127, 129, 132, 133, 134, 137, 169, 186, 188, 193, 195, 265, 269, 276, 371. Add. 18,211, Cromwell 15, Wake 12 and 27.

567 The others are 5, 6, 9, 12, 13, 15, 24, 29, 54 [more §§ ?], 65, 68, 111, 112, 114, 118, 157, 183, 190, 202, 263, 268, 270, 273, 277, 278, 284, 287, 294, 414, 438, 439. Rich 7,141. Add. 17,741 and 17,982. Cromw. 16. Canonici 36 and 112. Wake 21.

568 Viz. 184, 192, 264, hscr, Add. 11,836. Ti. Wake 29.

569 The others are 10, 20, 21, 36, 49, 187, 262, 266, 300, 364. Rawl. 141.

570 Vide suprà, p. 33. Assemani, vol. i. p. 28. (Comp. Adler, p. 53.) The others are 8, 26, 72, 299, 447. Bodl. Miscell. 17. Wake 36.

571 The others are 7, 27, 34, 38, 39, 46, 74, 89, 105, 116, 117, 135, 179, 185, 194, 198, 207, 212, 260, 261, 267, 275, 279, 293, 301, 445, kscr. Add. 22,740. Wake 22, 24, 30; and 31 in which, ver. 20 is numbered CMB.

572 But Cod. U inserts ευθεως before εξηλθεν; and (at least two of the other Codices, viz.) 48, 67 read αιμα και υσωρ.

573 Σημείωσις is what we call an “Annotation.” [On the sign in the text, see the Catalogue of MSS. in the Turin Library, P. i. p. 93.] On the word, and on σημειοῦσθαι, (consider 2 Thess. iii. 14,) see the interesting remarks of Huet, Origeniana, iii. § i. 4. (at the end of vol. iv. of Origen’s Opp. p. 292-3.)—Eusebius (Hist. Eccl. v. 20) uses σημείωσις in this sense. (See the note of Valesius.) But it is plain from the rendering of Jerome and Rufinus (subscriptio), that it often denoted a “signature,” or signing of the name. Eusebius so employs the word in lib. v. 19 ad fin.

574 He was Patriarch of Antioch, A.D. 512-9.—The extract (made by Petrus junior, Monophysite Patriarch of Antioch, A.D. 578,) purports to be derived from the 26th Epistle, (Book 9,) which Severus addressed to Thomas Bp. of Germanicia after his exile. See Assemani, Bibl. Orient. vol. ii. pp. 81-2.

575 I cannot find the place in Cyril. I suppose it occurs in a lost Commentary of this Father,—whose Works by the way are miserably indexed.

576 Ὁ μέντοι γε πρότερος αὐτῶν [viz. the sect of the Severiani] ἀρχηγὸς ὁ Τατιανὸς συνάφειάν τινα καὶ συναγωγὴν οὐκ οἶδ᾽ ὅπως τῶν εὐαγγελίων συνθεὶς, τὸ διὰ τεσσάρων τοῦτο προσωνόμασεν. Ὁ καὶ παρά τισιν εἰσέτι νῦν φέρεται. The next words are every way suggestive. Τοῦ δὲ ἀποστόλου φασὶ τολμῆσαί τινας αὐτὸν μεταφράσαι φωνὰς, ὡς ἐπιδιωρθούμενον αὐτῶν τὴν τῆς φράσεως σύνταξιν.—Eusebius, Hist. Eccl. iv. 29, § 4.

577 See, for example, the readings of B or א, or both, specified from p. 80 to p. 86.

578 Vid. suprà, p. 129, note (g.)

579 Opp. vol. i. p. 391 D.

580 Haeret. Fab. lib. i. c. xx. (Opp. iv. 208.)

581 Clinton, F. R. ii. Appendix, p. 473, quoting Theodoret’s “Ep. 113, p. 1190. [al. vol. iii. p. 986-7].”

582 Quoted by Matthaei, N. T. (1788) vol. ix. p. 228, from g, a, d.

583 Ibid., ii. 69, and ix. 228.

584 Nov. Test. (1869), p. 404.

585 Let the reader examine his “Quaestio ix,” (Mai, vol. iv. p. 293-5): his “Quaestio x,” (p. 295, last seven lines). See also p. 296, line 29-32.

586 See Chrys. Opp. vol. viii. p. 522 c:—ὅτι δὲ οὐδὲ συνεχῶς ἐπεχωρίαζεν, οὐδὲ ὁμοίως, λέγει ὅτι τρίτον τοῦτο ἐφάνη αὐτοῖς, ὅτε ἐγέρθη ἐκ νεκρῶν.