Footnotes (continued 2)

741.

Characteristic, and fatal beyond anything that can be named are, (1) The exclusive omission by b and א of Mark xvi. 9-20:—(2) The omission of εν Εφεσῳ, from Ephes. i. 1:—(3) The blunder, αποσκιασματος, in James i. 17:—(4) The nonsensical συστρεφομενων in Matt. xvii. 22:—(5) That “vile error,” (as Scrivener calls it,) περιελοντες, in Acts xxviii. 13:—(6) The impossible order of words in Lu. xxiii. 32; and (7) The extraordinary order in Acts i. 5:—(8) The omission of the last clause of the Lord's prayer, in Lu. xi. 4; and (9) Of that solemn verse, Matt. xvii. 21; and (10) Of ισχυρον in Matt. xiv. 30:—(11) The substitution of εργων (for τεκνων) in Matt. xi. 29:—(12) Of ελιγμα (for μιγμα) in Jo. xix. 39,—and (13) of ην τεθειμενος (for ετεθη) in John xix. 41. Then, (14) The thrusting of Χριστος into Matt. xvi. 21,—and (15) Of ὁ Θεος into vi. 8:—besides (16) So minute a peculiarity as Βεεζεβουλ in Matt. x. 35: xii. 24, 27: Lu. xi. 15, 18, 19. (17) Add, the gloss at Matt. xvii. 20, and (18) The omissions at Matt. v. 22: xvii. 21.—It must be admitted that such peculiar blemishes, taken collectively, constitute a proof of affinity of origin,—community of descent from one and the same disreputable ancestor. But space fails us. The Reader will be interested to learn that although, in the Gospels, b combines exclusively with a, but 11 times; and with c, but 38 times: with d, it combines exclusively 141 times, and with א, 239 times: (viz. in Matt. 121,—in Mk. 26,—in Lu. 51,—in Jo. 41 times). Contrast it with a:—which combines exclusively with d, 21 times: with א 13 times: with b, 11 times: with c, 4 times.

742.

The Reviewer speaks from actual inspection of both documents. They are essentially dissimilar. The learned Ceriani assured the Reviewer (in 1872) that whereas the Vatican Codex must certainly have been written in Italy,—the birthplace of the Sinaitic was [not Egypt, but] either Palestine or Syria. Thus, considerations of time and place effectually dispose of Tischendorf's preposterous notion that the Scribe of Codex b wrote six leaves of א: an imagination which solely resulted from the anxiety of the Critic to secure for his own cod. א the same antiquity which is claimed for the vaunted cod. b. This opinion of Dr. Tischendorf's rests on the same fanciful basis as his notion that the last verse of S. John's Gospel in א was not written by the same hand which wrote the rest of the Gospel. There is no manner of difference: though of course it is possible that the scribe took a new pen, preliminary to writing that last verse, and executing the curious and delicate ornament which follows. Concerning S. Jo. xxi. 25, see above, pp. 23-4.

743.

Tischendorf's narrative of the discovery of the Sinaitic manuscript (“When were our Gospels written?”), [1866,] p. 23.

744.

“Papyrus Inédit de la Bibliothèque de M. Ambroise Firmin-Didot. Nouveaux fragments d'Euripide et d'autres Poètes Grecs, publiés par M. Henri Weil. (Extrait des Monumens Grecs publiés par l'Association pour l'encouragement des Etudes Grecques en France. Année 1879.)” Pp. 36.

745.

The rest of the passage may not be without interest to classical readers:—“Ce n'est pas à dire qu'elle soit tout à fait sans intérêt, sans importance: pour la constitution du texte. Elle nous apprend que, au vers 5, ἀρίστων, pour ἀριστέων (correction de Wakefield) était déjà l'ancienne vulgate; et que les vers 11 et 12, s'ils sont altérés, comme l'assurent quelques éditeurs d'Euripide, l'étaient déjà dans l'antiquité. “L'homme ... était aussi ignorant que négligent. Je le prends pour un Egyptien n'ayant qu'une connoissance très imparfaite de la langue grecque, et ne possédant aucune notion ni sur l'orthographe, ni sur les règles les plus élémentaires du trimètre iambique. Le plus singulier est qu'il commence sa copie au milieu d'un vers et qu'il la finisse de même. Il oublie des lettres nécessaires, il en ajoute de parasites, il les met les unes pour les autres, il tronque les mots ou il les altère, au point de détruire quelquefois la suite de la construction et le sens du passage.” A faithful copy of the verses in minuscule characters is subjoined for the gratification of Scholars. We have but divided the words and inserted capital letters:— “ανδρων αριστων οι δε πανχρυσον δερος Πελεια μετηλθον ου γαρ τον δεσπονα εμην Μηδια πυργους γης επλευσε Ειολκιας ερωτι θυμωδ εγπλαγις Ιανοσονος οτ αν κτανει πισας Πελειαδας κουρας πατερα κατοικη τηνδε γην Κορινθιαν συν ανδρι και τεκνοισιν ανδανοισα μεν φυγη πολιτων ων αφηκετο χθονος.” An excellent scholar (R. C. P.) remarks,—“The fragment must have been written from dictation (of small parts, as it seems to me); and by an illiterate scribe. It is just such a result as one might expect from a half-educated reader enunciating Milton for a half-educated writer.”

746.

See p. 324 note 1.—Photius [cod. 48] says that “Gaius” was a presbyter of Rome, and ἐθνῶν ἐπίσκοπος. See Routh's Reliqq. ii. 125.

747.

Eusebius, Hist. Ecol. v. 28 (ap. Routh's Reliqq. ii. 132-4).

748.

Tregelles, Part ii. p. 2.

749.

Scrivener's prefatory Introduction,—p. xix.

750.

Ibid. p. iii.

751.

On Revision,—p. 47.

752.

Singular to relate, S. Mark x. 17 to 31 exactly fills two columns of cod. א. (See Tischendorf's reprint, 4to, p. 24*.)

753.

Clemens Al. (ed. Potter),—pp. 937-8.... Note, how Clemens begins § v. (p. 938, line 30). This will be found noticed below, viz. at p. 336, note 3.

754.

“This Text” (say the Editors) “is an attempt to reproduce at once the autograph Text.”—Introduction, p. xxviii.

755.

Westcott and Hort's Introduction, pp. 112-3.

756.

Besides,—All but L. conspire 5 times. All but T. 3 times. All but Tr. 1 time. Then,—T. Tr. WH. combine 2 times T. WH. RT. 1 time Tr. WH. RT. 1 time L. Tr. WH. 1 time Then,—L. T. stand by themselves 1 time L. Tr. 1 time T. WH. 1 time Lastly,—L. stands alone 4 times. Total: 21.

757.

Twice he agrees with all 5: viz. omitting ἄρας τὸν σταυρόν in ver. 21; and in omitting ῆ γυναῖκα (in ver. 29):—Once he agrees with only Lachmann: viz. in transposing ταῦτα πάντα (in ver. 20).

758.

On the remaining 5 occasions (17 + 3 + 5 = 25), Clemens exhibits peculiar readings of his own,—sides with no one.

759.

Q. R. p. 360.

760.

Article xx. § 1.

761.

Εἰς πᾶσαν τὴν ἀλήθειαν.—S. John xvi. 13.

762.

Theodoret, Opp. iv. 208.—Comp. Clinton, F. R. ii. Appendix, p. 473.

763.

The reader is invited to enquire for Bp. Kaye (of Lincoln)'s Account of the writings of Clement of Alexandria,—and to read the vith and viiith chapters.

764.

Ταῦτα μὲν ἐν τῷ κατὰ Μάρκον εὐαγγελίῳ γέγραπται. (§ v.),—p. 938.

765.

Alford's N. T. vol. i. proleg. p. 92.

766.

See p. 197 (§ 269): and p. 201 (§ 275-9):—and p. 205 (§ 280).

767.

Preface (1870), p. xv.

768.

See above, pp. 79 to 85.

769.

Pp. 359-60.

770.

P. 210 to p. 287. See the Contents, pp. xxiii.-xxviii.

771.

Pp. 91-119 and pp. 133-146.

772.

“I perceived a large and wide basket full of old parchments; and the librarian told me that two heaps like this had been already committed to the flames. What was my surprise to find amid this heap of papers,” &c.—(Narrative of the discovery of the Sinaitic Manuscript, p. 23.)

773.

τὴν παρακαταθήκην.—1 Tim. vi. 20.

774.

[While this sheet is passing through the press, I find among my papers a note (written in 1876) by the learned, loved, and lamented Editor of Cyril,—Philip E. Pusey,—with whom I used to be in constant communication:—“It is not obvious to me, looking at the subject from outside, why b c l, constituting a class of MSS. allied to each other, and therefore nearly = 1-½ MSS., are to be held to be superior to a. It is still less obvious to me why —— showing up (as he does) very many grave faults of b, should yet consider b superior in character to a.”]

775.

Introduction, p. 567.

776.

Let the following places be considered: S. Jo. i. 13; iii. 3, 5, 6, 7, 8; 1 Jo. ii. 29; iii. 9 bis, iv. 7; v. 1 bis, 4, 18 bis. Why is it to be supposed that on this last occasion the Eternal Son should be intended?

777.

a*, b, 105.

778.

The paraphrase is interesting. The Vulgate, Jerome [ii. 321, 691], Cassian [p. 409],—“Sed generatio Dei conservat eum:” Chromatius [Gall. viii. 347], and Vigilius Taps. [ap. Athanas. ii. 646],—“Quia (quoniam) nativitas Dei custodit (servat) illum.” In a letter of 5 Bishops to Innocentius I. (a.d. 410) [Galland. viii. 598 b], it is,—“Nativitas quæ ex Deo est.” Such a rendering (viz. “his having been born of God”) amounts to an interpretation of the place.

779.

From the Rev. S. C. Malan, D.D.

780.

iv. 326 b c.

781.

Gall. viii. 347,—of which the Greek is to be seen in Cramer's Cat. pp. 143-4. Many portions of the lost Text of this Father, (the present passage included [p. 231]) are to be found in the Scholia published by C. F. Matthæi [N. T. xi. 181 to 245-7].

782.

i. 94, 97.

783.

In Cat. p. 124, repeated p. 144.

784.

iii. 433 c.

785.

ii. 601 d.

786.

By putting a small uncial Ε above the Α.

787.

Diocesan Progress, Jan. 1882.—[pp. 20] p. 19.

788.

Introduction, p. 283. Notes, pp. 3, 22, and passim.

789.

Sermons, vol. i. 132,—(“A form of sound words to be used by Ministers.”)

790.

Quoted by ps.-Ephraem Evan. Conc. p. 135 l. 2:—Nonnus:—Chrys. viii. 248:—Cyril iv. 269 e, 270 a, 273:—Cramer's Cat. p. 242 l. 25 (which is not from Chrys.):—Chron. Paschale 217 a (diserte).—Recognized by Melito (a.d. 170):—Irenæus (a.d. 177):—Hippolytus (a.d. 190):—Origen:—Eusebius:—Apollinarius Laod., &c.

791.

This is the true reason of the eagerness which has been displayed in certain quarters to find ὅς, (not Θεός) in 1 Tim. iii. 16:—just as nothing else but a determination that Christ shall not be spoken of as ὁ ὢν ἐπὶ πάντων Θεός, has occasioned the supposed doubt as to the construction of Rom. ix. 5,—in which we rejoice to find that Dr. Westcott refuses to concur with Dr. Hort.

792.

See Dr. W. H. Mill's University Sermons (1845),—pp. 301-2 and 305:—a volume which should be found in every clergyman's library.

793.

Rev. xxii. 18, 19.

794.

ἀφανισθήσονται.

795.

This happens not unfrequently in codices of the type of א and b. A famous instance occurs at Col. ii. 18, (ἂ μὴ ἑώρακεν ἐμβατεύων,—“prying into the things he hath not seen”); where א* a b d* and a little handful of suspicious documents leave out the “not.” Our Editors, rather than recognize this blunder (so obvious and ordinary!), are for conjecturing Α ΕΟΡΑΚΕΝ ΕΜΒΑΤΕΥΩΝ into ΑΕΡΑ ΚΕΝΕΜΒΑΤΕΥΩΝ; which (if it means anything at all) may as well mean,—“proceeding on an airy foundation to offer an empty conjecture.” Dismissing that conjecture as worthless, we have to set off the whole mass of the copies—against some 6 or 7:—Irenæus (i. 847), Theodoras Mops, (in loc.), Chrys. (xi. 372), Theodoret (iii. 489, 490), John Damascene (ii. 211)—against no Fathers at all (for Origen once has μή [iv. 665]; once, has it not [iii. 63]; and once is doubtful [i. 583]). Jerome and Augustine both take notice of the diversity of reading, but only to reject it.—The Syriac versions, the Vulgate, Gothic, Georgian, Sclavonic, Æthiopic, Arabic and Armenian—(we owe the information, as usual, to Dr. Malan)—are to be set against the suspicious Coptic. All these then are with the Traditional Text: which cannot seriously be suspected of error.

796.

εὑρεθήσεται.

797.

Augustin, vii. 595.

798.

ii. 467: iii. 865:—ii. 707: iii. 800:—ii. 901. In Luc. pp. 428, 654.

799.

ii. 347.

800.

Preface to “Provisional issue,” p. xxi.

801.

Introduction, p. 210.

802.

Ibid. p. 276.

803.

Apud Mai, vi. 105.

804.

Opp. vii. 543. Comp. 369.

805.

Ap. Cramer, Cat. vi. 187.

806.

So, Nilus, i. 270.

807.

Interp. 595: 607.

808.

Dem. Evan. p. 444.

809.

P. 306.

810.

Epist. ad Zen. iii. 1. 78. Note, that our learned Cave considered this to be a genuine work of Justin M. (a.d. 150).

811.

Cantic. (an early work) interp. iii. 39,—though elsewhere (i. 112, 181 [?]: ii. 305 int. [but not ii. 419]) he is for leaving out εἰκῆ.

812.

Gall. iii. 72 and 161.

813.

ii. 89 b and e (partly quoted in the Cat. of Nicetas) expressly: 265.

814.

i. 818 expressly.

815.

ii. 312 (preserved in Jerome's Latin translation, i. 240).

816.

i. 132; iii. 442.

817.

472, 634.

818.

Ap. Chrys.

819.

iii. 768: apud Mai, ii. 6 and iii. 268.

820.

i. 48, 664; iv. 946.

821.

Cramer's Cat. viii. 12, line 14.

822.

128, 625.

823.

Gall. vi. 181.

824.

Gall. x. 14.

825.

Gall. vii. 509.

826.

i. 27, written when he was 42; and ii. 733, 739, written when he was 84.

827.

vii. 26,—“Radendum est ergo sine causâ.” And so, at p. 636.

828.

1064.

829.

ii. 261.

830.

ii. 592.

831.

Amphilochia, (Athens, 1858,)—p. 317. Also in Cat.

832.

Apophthegm. PP. [ap. Cotel. Eccl. Gr. Mon. i. 622].

833.

S. Matth. xv. 14.

834.

Gospel of the Resurrection,—p. vii.

835.

Introduction, pp. 300-2.

836.

Ibid. p. 299.

837.

Appendix, p. 66.

838.

See Scrivener's Introduction, p. 432.

839.

On Revision,—p. 99.

840.

Speech in Convocation, Feb. 1870, (p. 83.)

841.

On Revision,—p. 205.

842.

Address to Lincoln Diocesan Conference,—p. 25.

843.

Ibid.,—p. 27.

844.

Considerations on Revision,—p. 44. The Preface is dated 23rd May, 1870. The Revisers met on the 22nd of June. We learn from Dr. Newth's Lectures on Bible Revision (1881), that,—“As the general Rules under which the Revision was to be carried out had been carefully prepared, no need existed for any lengthened discussion of preliminary arrangements, and the Company upon its first meeting was able to enter at once upon its work” (p. 118) ... “The portion prescribed for the first session was Matt. i. to iv.” (p. 119) ... “The question of the spelling of proper names ... being settled, the Company proceeded to the actual details of the Revision, and in a surprisingly short time settled down to an established method of procedure.”—“All proposals made at the first Revision were decided by simple majorities” (p. 122) ... “The questions which concerned the Greek Text were decided for the most part at the First Revision.” (Bp. Ellicott's Pamphlet, p. 34.)

845.

The Revisers and the Greek Text of the New Testament, by two Members of the New Testament Company,—1882. Macmillan, pp. 79, price two shillings and sixpence.

846.

“To these two articles—so far, at least, as they are concerned with the Greek Text adopted by the Revisers—our Essay is intended for an answer.”—p. 79.

847.

See above, pages 235 to 366.

848.

Article III.,—see last note.

849.

Pamphlet, p. 79.

850.

The Revised Version of the first three Gospels, considered in its bearings upon the record of our Lord's Words and of incidents in His Life,—(1882. pp. 250. Murray,)—p. 232. Canon Cook's temperate and very interesting volume will be found simply unanswerable.

851.

P. 40.

852.

Ibid.

853.

As at p. 4, and p. 12, and p. 13, and p. 19, and p. 40.

854.

See above, pp. 348-350.

855.

P. 40.

856.

P. 40.

857.

P. 77.

858.

P. 41, and so at p. 77.

859.

P. 41.

860.

P. 5.

861.

P. 3.

862.

P. 77.

863.

On Revision, pp. 47-8.

864.

Scrivener's Introduction,—p. 423.

865.

Ibid. p. 421.

866.

“Non tantum totius Antiquitatis altum de tali opere suscepto silentium,—sed etiam frequentes Patrum, usque ad quartum seculum viventium, de textu N. T. liberius tractato, impuneque corrupto, deque summâ Codicum dissonantiâ querelæ, nec non ipsæ corruptiones inde a primis temporibus continuo propagatæ,—satis sunt documento, neminem opus tam arduum, scrupulorum plenum, atque invidiæ et calumniis obnoxium, aggressum fuisse; etiamsi doctiorum Patrum de singulis locis disputationes ostendant, eos non prorsus rudes in rebus criticis fuisse.”—Codd. MSS. N. T. Græcorum &c. nova descriptio, et cum textu vulgo recepto Collatio, &c. 4to. Gottingæ, 1847. (p. 4.)

867.

He proceeds:—“Hucusque nemini contigit, nec in posterum, puto, continget, monumentorum nostrorum, tanquam totidem testium singulorum, ingens agmen ad tres quatuorve, e quibus omnium testimonium pendeat, testes referre; aut e testium grege innumero aliquot duces auctoresque secernere, quorum testimonium tam plenum, certum firmumque sit, ut sine damno ceterorum testimonio careamus.”—Ibid. (p. 19.)

868.

Commentarius Criticus in N. T. (in his Preface to the Ep. to the Hebrews). We are indebted to Canon Cook for calling attention to this. See by all means his Revised Text of the first three Gospels,—pp. 4-8.

869.

It requires to be stated, that, (as explained by the Abbé to the present writer,) the “Post-scriptum” of his Fascic. IV., (viz. from p. 234 to p. 236,) is a jeu d'esprit only,—intended to enliven a dry subject, and to entertain his pupils.

870.

It seems to have escaped Bishop Ellicott's notice, (and yet the fact well deserves commemoration) that the claims of Tischendorf and Tregelles on the Church's gratitude, are not by any means founded on the Texts which they severally put forth. As in the case of Mill, Wetstein and Birch, their merit is that they patiently accumulated evidence. “Tischendorf's reputation as a Biblical scholar rests less on his critical editions of the N. T., than on the texts of the chief uncial authorities which in rapid succession he gave to the world.” (Scrivener's Introduction,—p. 427.)

871.

P. 12.

872.

P. 13.

873.

See above, pp. 12: 30-3: 34-5: 46-7: 75: 94-6: 249: 262: 289: 319.

874.

P. 40.

875.

P. 19.

876.

P. 4.

877.

Acts xix. 35.

878.

Suprà, pp. 339-41.

879.

P. 13.

880.

Bp. Ellicott, On Revision, &c.—p. 30.

881.

P. 15.

882.

P. 16.

883.

P. 17.

884.

P. 18.

885.

P. 19.

886.

P. 19.

887.

P. 20.

888.

P. 21.

889.

Pp. 23-4.

890.

Supra, pp. 258-266.

891.

Pp. 25-7.

892.

See Art. III.,—viz. from p. 235 to p. 366.

893.

You refer to such places as pp. 87-8 and 224, where see the Notes.

894.

Chronicle of Convocation, Feb. 1870, p. 83.

895.

See above, p. 368.

896.

The clause (“and sayest thou, Who touched me?”) is witnessed to by a c d p r x Γ Δ Λ Ξ Π and every other known uncial except three of bad character: by every known cursive but four:—by the Old Latin and Vulgate: by all the four Syriac: by the Gothic and the Æthiopic Versions; as well as by ps.-Tatian (Evan. Concord, p. 77) and Chrysostom (vii. 359 a). It cannot be pretended that the words are derived from S. Mark's Gospel (as Tischendorf coarsely imagined);—for the sufficient reason that the words are not found there. In S. Mark (v. 31) it is,—καὶ λέγεις, Τίς μου ἥψατο; in S. Luke (viii. 45), καὶ λέγεις, Τίς ὁ ἁψάμενός μου. Moreover, this delicate distinction has been maintained all down the ages.

897.

Page 154 to p. 164.

898.

You will perhaps remind me that you do not read ἐξελθοῦσαν. I am aware that you have tacitly substituted ἐξεληλυθυῖαν,—which is only supported by four manuscripts of bad character: being disallowed by eighteen uncials, (with a c d at their head,) and every known cursive but one; besides the following Fathers:—Marcion (Epiph. i. 313 a, 327 a.) (a.d. 150),—Origen (iii. 466 e.),—the author of the Dialogus (Orig. i. 853 d.) (a.d. 325),—Epiphanius (i. 327 b.),—Didymus (pp. 124, 413.), in two places,—Basil (iii. 8 c.),—Chrysostom (vii. 532 a.),—Cyril (Opp. vi. 99 e. Mai, ii. 226.) in two places,—ps.-Athanasius (ii. 14 c.) (a.d. 400),—ps.-Chrysostom (xiii. 212 e f.).... Is it tolerable that the Sacred Text should be put to wrongs after this fashion, by a body of men who are avowedly (for see page 369) unskilled in Textual Criticism, and who were appointed only to revise the authorized English Version?

899.

This I make the actual sum, after deducting for marginal notes and variations in stops.

900.

I mean such changes as ἠγέρθη for ἐγήγερται (ix. 7),—φέρετε for ἐνένκαντες (xv. 23), &c. These are generally the result of a change of construction.

901.

MS. communication from my friend, the Editor

902.

I desire to keep out of sight the critical impropriety of such corrections of the text. And yet, it is worth stating that א b l are the only witnesses discoverable for the former, and almost the only witnesses to be found for the latter of these two utterly unmeaning changes.

903.

Characteristic of these two false-witnesses is it, that they are not able to convey even this short message correctly. In reporting the two words ἔρχωμαι ἐνθάδε, they contrive to make two blunders. b substitutes διέρχομαι for διέρχωμαι: א, ὦδε for ἐνθάδε,—which latter eccentricity Tischendorf (characteristically) does not allude to in his note ... “These be thy gods, O Israel!”

904.

Rev. xxii. 19.

905.

iv. 28, c. 1 (p. 655 = Mass. 265). Note that the reference is not to S. Matt. x. 15.

906.

P. 123.

907.

Viz. vi. 7-13.

908.

i. 199 and 200.

909.

In loc.

910.

See above, pp. 347-9.

911.

See above, pp. 79-85.

912.

See above, pp. 409-411.

913.

See above, p. 399.

914.

Bp. Ellicott on Revision, p. 30.

915.

The Bp. attended only one meeting of the Revisers. (Newth, p. 125.)

916.

Page 4.

917.

See above, pp. 41 to 47.

918.

Pages 17, 18.

919.

See above, p. 37, note 1.

920.

Pages 98-106.

921.

Pages 64-76.

922.

The exceptions are not worth noticing here.

923.

N. T. ed. 2da. 1807, iii. 442-3.

924.

i. 887 c.

925.

Called Ancoratus, written in Pamphylia, a.d. 373. The extract in Adv. Hær. extends from p. 887 to p. 899 (= Ancor. ii. 67-79).

926.

ii. 74 b. Note, that to begin the quotation at the word ἐφανερώθη was a frequent practice with the ancients, especially when enough had been said already to make it plain that it was of the Son they were speaking, or when it would have been nothing to the purpose to begin with Θεός. Thus Origen, iv. 465 c:—Didymus on 1 John apud Galland. vi. 301 a:—Nestorius, apud Cyril, vi. 103 e:—ps-Chrysost. x. 763 c, 764 c:—and the Latin of Cyril v.1 785. So indeed ps-Epiphanius, ii. 307 c.

927.

i. 894 c.

928.

Apud Theodoret, v. 719.

929.

iv. 622 a,—qui apparuit in carne, justificatus est in spiritu.

930.

De incarn. Unig. v. part i. 680 d e = De rectâ fide, v. part ii. b c.

931.

Ibid. 681 a = ibid. 6 d e.

932.

Page 98.

933.

Note at the end of Bishop Ellicott's Commentary on 1 Timothy.

934.

Berriman's MS. Note in the British Museum copy of his Dissertation,—p. 154. Another annotated copy is in the Bodleian.

935.

“Certe quidem in exemplari Alexandrino nostro, linea illa transversa quam loquor, adeo exilis ac plane evanida est, ut primo intuitu haud dubitarim ipse scriptum ΟΣ, quod proinde in variantes lectiones conjeceram.... Verum postea perlustrato attentius loco, lineolæ, quæ primam aciem fugerat, ductus quosdam ac vestigia satis certa deprehendi, præsertim ad partem sinistram, quæ peripheriam literæ pertingit,” &c.—In loco.

936.

Clem. Rom. ed. Wotton, p. 27.

937.

Berriman, pp. 154-5.

938.

Ibid. (MS. Note.) Berriman adds other important testimony, p. 156.

939.

Dissertation, p. 156. Berriman refers to the fact that some one in recent times, with a view apparently to establish the actual reading of the place, has clumsily thickened the superior stroke with common black ink, and introduced a rude dot into the middle of the θ. There has been no attempt at fraud. Such a line and such a dot could deceive no one.

940.

“Quanquam lineola, quæ Θεός compendiose scriptum ab ὅς distinguitur, sublesta videtur nonnullis.”—N. T. p. 710.

941.

Griesbach in 1785 makes the same report:—“Manibus hominum inepte curiosorum ea folii pars quæ dictum controversum continet, adeo detrita est, ut nemo mortalium hodie certi quidquam discernere possit ... Non oculos tantum sed digitos etiam adhibuisse videntur, ut primitivam illius loci lectionem eruerent et velut exsculperent.” (Symb. Crit. i. p. x.) The MS. was evidently in precisely the same state when the Rev. J. C. Velthusen (Observations on Various Subjects, pp. 74-87) inspected it in 1773.

942.

As C. F. Matthæi [N. T. m. xi. Præfat. pp. lii.-iii.] remarks:—“cum de Divinitate Christi agitur, ibi profecto sui dissimilior deprehenditur.” Woide instances it as an example of the force of prejudice, that Wetstein “apparitionem lineolæ alii causæ adscripsisse, quia eam abesse volebat.” [Præfat. p. xxxi.]

943.

“Patet, ut alia mittamus, e consensu Versionum,” &c.—ii. 149.

944.

Woide, ibid.

945.

Supra, p. 100.

946.

Introduction, p. 553.

947.

Introd. p. 553.

948.

Any one desirous of understanding this question fully, should (besides Berriman's admirable Dissertation) read Woide's Præfatio to his edition of Codex A, pp. xxx. to xxxii. (§ 87).—“Erunt fortasse quidam” (he writes in conclusion) “qui suspicabuntur, nonnullos hanc lineolam diametralem in medio Θ vidisse, quoniam eam videre volebant. Nec negari potest præsumptarum opinionum esse vim permagnam. Sed idem, etiam Wetstenio, nec immerito, objici potest, eam apparitionem lineolæ alii causæ adscripsisse, quia eam abesse volebat. Et eruditissimis placere aliquando, quæ vitiosa sunt, scio: sed omnia testimonia, omnemque historicam veritatem in suspicionem adducere non licet: nec mirum est nos ea nunc non discernere, quæ, antequam nos Codicem vidissemus, evanuerant.”

949.

Prolegomena to his ed. of Cod. c,—pp. 39-42.

950.

“Ος habet codex c, ut puto; nam lineola illa tenuis, quæ ex Ο facit Θ, non apparet.” (In loc.) And so Griesbach, Symb. Crit. i. p. viii. (1785).

951.

“Quotiescunque locum inspiciebam (inspexi autem per hoc biennium sæpissime) mihi prorsus apparebat.” “Quam [lineolam] miror hucusque omnium oculos fugisse.” [Prolegg. p. 41].... Equidem miror sane.

952.

Page 75.

953.

Pages 64, 69, 71, 75.—Some have pointed out that opposite ΟΣ in f—above ΟΣ in g,—is written “quod.” Yes, but not “qui.” The Latin version is independent of the Greek. In S. Mark xi. 8, above ΑΓΡΩΝ is written “arboribus;” and in 1 Tim. iv. 10, ΑΓΩΝΙΖΟΜΕΘΑ is translated by f “maledicimur,”—by g, “exprobramur vel maledicimur.”

954.

Introduction to Cod. Augiensis, p. xxviij.

955.

E.g. Out of ΟΜΕΝΤΟΙΣΤΕΡΕΟΣ [2 Tim. ii. 19], they both make Ο · μεν · το · ισ · τεραιος. For ὑγιαίνωσιν [Tit. i. 13], both write υγει · ενωσειν:—for καινὴ κτίσις [2 Cor. v. 17] both give και · νηκτισις:—for ἀνέγκλητοι ὄντες [1 Tim. iii. 10], both exhibit ανευ · κλητοιον · εχοντες (“nullum crimen habentes”):—for ὡς γάγγραινα νομὴν ἕξει [2 Tim. ii. 17], both exhibit ως · γανγρα · ινα · (F G) νομηνεξει, (G, who writes above the words “sicut cancer ut serpat”).

956.

He must be held responsible for ὝΠΟΚΡΙΣΙ in place of ὑποκρίσει [1 Tim. iv. 2]: ΑΣΤΙΖΟΜΕΝΟΣ instead of λογιζόμενος [2 Cor. v. 19]: ΠΡΙΧΟΤΗΤΙ instead of πραότητι [2 Tim. ii. 25]. And he was the author of ΓΕΡΜΑΝΕ in Phil. iv. 3: as well as of Ο δε πνευμα in 1 Tim. iv. 1. But the scribes of f and g also were curiously innocent of Greek. g suggests that γυναιξειν (in 1 Tim. ii. 10) may be “infinitivus”—(of course from γυναίκω).

957.

Introduction, p. 155.

958.

Thirteen times between Rom. i. 7 and xiii. 1.

959.

E.g. Gal. iii. 1; 1 Cor. xv. 55; 2 Cor. vi. 11 (ος and ο). Those who have Matthæi's reprint of g at hand are invited to refer to the last line of fol. 91: (1 Tim. vi. 20) where Ὦ Τιμόθεε is exhibited thus:—Ο Ὦ ΤΙΜΟΘΕΕ.

960.

Col. ii. 22, 23: iii. 2.

961.

As 1 Tim. iii. 1: iv. 14: vi. 15. Consider the practice of f in 1 Thess. i. 9 (Ο; ΠΟΙΑΝ): in 2 Cor. viii. 11, 14 (Ο; ΠΩΣ).

962.

Rarest of all are instances of this mark over the Latin “e”: but we meet with “spē” (Col. i. 23): “sē” (ii. 18): rēpēntes (2 Tim. iii. 6), &c. So, in the Greek, ἡ or ᾗ written Η are most unusual.—A few instances are found of “u” with this appendage, as “domūs” (1 Tim. v. 13): “spiritū” (1 Cor. iv. 21), &c.

963.

This information is obtained from a photograph of the page procured from Dresden through the kindness of the librarian, Counsellor Dr. Forstemann.

964.

See Rettig's Prolegg. pp. xxiv.-v.

965.

“You will perceive that I have now succeeded in identifying every Evangelium hitherto spoken of as existing in Florence, with the exception of Evan 365 [Act. 145, Paul 181] (Laurent vi. 36), &c., which is said to ‘contain also the Psalms.’ I assure you no such Codex exists in the Laurentian Library; no, nor ever did exist there. Dr. Anziani devoted full an hour to the enquiry, allowing me [for I was very incredulous] to see the process whereby he convinced himself that Scholz is in error. It was just such an intelligent and exhaustive process as Coxe of the Bodleian, or dear old Dr. Bandinel before him, would have gone through under similar circumstances. Pray strike that Codex off your list; and with it ‘Acts 145’ and ‘Paul 181.’ I need hardly say that Bandini's Catalogue knows nothing of it. It annoys me to be obliged to add that I cannot even find out the history of Scholz's mistake.”—Guardian, August 27, 1873.

966.

“Whose word on such matters is entitled to most credit,—the word of the Reviewer, or the word of the most famous manuscript collators of this century?... Those who have had occasion to seek in public libraries for manuscripts which are not famous for antiquity or beauty or completeness (sic), know that the answer ‘non est inventus’ is no conclusive reason for believing that the object of their quest has not been seen and collated in former years by those who profess to have actually seen and collated it. That 181 ‘is non-existent’ must be considered unproven.”—Bp. Ellicott's Pamphlet, p. 72.

967.

The learned Abbé Martin, who has obligingly inspected for me the 18 copies of the “Praxapostolus” in the Paris library, reports as follows concerning “Apost. 12” ( = Reg. 375),—“A very foul MS. of small value, I believe: but a curious specimen of bad Occidental scholarship. It was copied for the monks of S. Denys, and exhibits many Latin words; having been apparently revised on the Latin. The lection is assigned to Σαββάτῳ λ᾽ (not λδ᾽) in this codex.”

968.

“Codices Cryptenses seu Abbatiæ Cryptæ Ferratæ in Tusculano, digesti et illustrati cura et studio D. Antonii Rocchi, Hieromonachi Basiliani Bibliothecæ custodis,”—Tusculani, fol. 1882.—I have received 424 pages (1 May, 1883).

969.

Not a few of the Basilian Codices have been transferred to the Vatican.

970.

In an Appendix to the present volume, I will give fuller information. I am still (3rd May, 1883) awaiting replies to my troublesome interrogatories addressed to the heads of not a few continental libraries.

971.

Rufinus, namely (fl. a.d. 395). Opp. iv. 465

972.

MS. letter to myself, August 11, 1879.

973.

MS. letter from the Rev. Henry Deane, of S. John's College, Oxford.

974.

See above, page 429.

975.

Page 71. And so p. 65 and 69.

976.

MS. letter to myself.

977.

See above, page 429.

978.

Ulfilas. Veteris et Novi Test. Versionis Goth. fragmenta quæ supersunt, &c. 4to. 1843.

979.

“Si tamen Uppström ‘obscurum’ dixit, non ‘incertum,’ fides illi adhiberi potest, quia diligentissime apices omnes investigabat; me enim præsente in aula codicem tractabat.”—(Private letter to myself.) Ceriani proceeds,—“Quæris quomodo componatur cum textu 1 Tim. iii. 16, nota 54 Proleg. Gabelentz Gothicam versionem legens Θεός. Putarem ex loco Castillionæi in notis ad Philip. ii. 6, locutos fuisse doctos illos Germanos, oblitos illius Routh præcepti ‘Let me recommend to you the practice of always verifying your references, sir.’ ” The reader will be interested to be informed that Castiglione, the former editor of the codex, was in favour of “God” in 1835, and of “soei” (quæ [ = ὅ], to agree with “runa,” i.e. “mystery,” which is feminine in Gothic) in 1839. Gabelentz, in 1843, ventured to print “saei” = ὅς. “Et ‘saei’ legit etiam diligentissimus Andreas Uppström nuperus codicis Ambrosiani investigator et editor, in opere Codicis Gothici Ambrosiani sive Epist. Pauli, &c. Holmiæ et Lipsiæ, 1868.”

980.

Stuttgard, 1857.

981.

Of the department of Oriental MSS. in the Brit. Mus., who derives his text from “the three Museum MSS. which contain the Arabic Version of the Epistles: viz. Harl. 5474 (dated a.d. 1332):—Oriental 1328 (Xth cent.):—Arundel Orient. 19 (dated a.d. 1616).”—Walton's Polyglott, he says, exhibits “a garbled version, quite distinct from the genuine Arabic: viz. ‘These glories commemorate them in the greatness of the mystery of fair piety. God appeared in the flesh,’ ” &c.

982.

See above, pp. 271 to 294.

983.

i. 387 a: 551 a: 663 a bis.—ii. 430 a: 536 c: 581 c: 594 a, 595 b (these two, of the 2nd pagination): 693 d [ = ii. 265, ed. 1615, from which Tisch. quotes it. The place may be seen in full, supra, p. 101.]—iii. 39 b bis: 67 a b.—Ap. Galland. vi. 518 c: 519 d: 520 b: 526 d: 532 a: 562 b: 566 d: 571 a. All but five of these places, I believe, exhibit ὁ Θεός,—which seems to have been the reading of this Father. The article is seldom seen in MSS. Only four instances of it,—(they will be found distinctly specified below, page 493, note 1),—are known to exist. More places must have been overlooked. Note, that Griesbach only mentions Gregory of Nyssa (whose name Tregelles omits entirely) to remark that he is not to be cited for Θεός; seeing that, according to him, 1 Tim. iii. 16 is to be read thus:—τὸ μυστήριον ἐν σαρκὶ ἐφανερώθη. Griesbach borrowed that quotation and that blunder from Wetstein; to be blindly followed in turn by Scholz and Alford. And yet, the words in question are not the words of Gregory Nyss. at all; but of Apolinaris, against whom Gregory is writing,—as Gregory himself explains. [Antirrh. adv. Apol. apud Galland. vi. 522 d.]

984.

De Trin. p. 83. The testimony is express.

985.

i. 92: iii. 657.-iv. 19, 23.

986.

i. 313:—ii. 263.

987.

i. 497 c d e.—viii. 85 e: 86 a.—xi. 605 f: 606 a b d e.—(The first of these places occurs in the Homily de Beato Philogonio, which Matthæi in the main [viz. from p. 497, line 20, to the end] edited from an independent source [Lectt. Mosqq. 1779]. Gallandius [xiv. Append. 141-4] reprints Matthæi's labours).—Concerning this place of Chrysostom (vide suprà, p. 101), Bp. Ellicott says (p. 66),—“The passage which he [the Quarterly Reviewer] does allege, deserves to be placed before our readers in full, as an illustration of the precarious character of patristic evidence. If this passage attests the reading θεός in 1 Tim. iii. 16, does it not also attest the reading ὁ θεός in Heb. ii. 16, where no copyist or translator has introduced it?”... I can but say, in reply,—“No, certainly not.” May I be permitted to add, that it is to me simply unintelligible how Bp. Ellicott can show himself so planè hospes in this department of sacred Science as to be capable of gravely asking such a very foolish question?

988.

i. 215 a: 685 b. The places may be seen quoted suprà, p. 101.

989.

The place is quoted in Scrivener's Introduction, p. 59.

990.

Antirrheticus, ap. Galland. vi. 517-77.

991.

The full title was,—Ἀπόδειξις περὶ τῆς θείας σαρκώσεως τῆς καθ᾽ ὁμοίωσιν ἀνθρώπου. Ibid. 518 b, c: 519 a.

992.

Apolinaris did not deny that Christ was very God. His heresy (like that of Arius) turned upon the nature of the conjunction of the Godhead with the Manhood. Hear Theodoret:—Α. Θεὸς Λόγος σαρκὶ ἑνωθεὶς ἄνθρωπον ἀπετέλεσεν Θεόν. Ο. Τοῦτο οὖν λέγεις θείαν ἐμψυχίαν? Α. Καὶ πάνυ. Ο. Ἀντὶ ψυχῆς οὖν ὁ Λόγος? Α. Ναί. Dial. vi. adv. Apol. (Opp. v. 1080 = Athanas. ii. 525 d.)

993.

Cramer's Cat. in Actus, iii. 69. It is also met with in the Catena on the Acts which J. C. Wolf published in his Anecdota Græca, iii. 137-8. The place is quoted above, p. 102.

994.

Cramer's Cat. in Rom. p. 124.

995.

P. 67.

996.

P. 65.

997.

P. 65.

998.

See above, p. 429.

999.

Bentley, Scholz, Tischendorf, Alford and others adduce “Euthalius.”

1000.

Concilia, i. 849-893. The place is quoted below in note 3.

1001.

“Verum ex illis verbis illud tantum inferri debet false eam epistolam Dionysio Alexandrino attribui: non autem scriptum non fuisse ab aliquo ex Episcopis qui Synodis adversus Paulum Antiochenum celebratis interfuerant. Innumeris enim exemplis constat indubitatæ antiquitatis Epistolas ex Scriptorum errore falsos titulos præferre.”—(Pagi ad a.d. 264, apud Mansi, Concil. i. 1039.)

1002.

εἶς ἐστιν ὁ Χριστός, ὁ ῶν ἐν τῷ Πατρι συναΐδιος λόγος, ἕν αὐτοῦ πρόσωπον, ἀόρατος Θεός, καὶ ὁρατὸς γενόμενος; ΘΕῸΣ ΓᾺΡ ἘΦΑΝΕΡΏΘΗ ἘΝ ΣΑΡΚΊ, γενόμενος ἐκ γυναικός, ὁ ἐκ Θεοῦ Πατρὸς γεννηθεὶς ἐκ γαστρὸς πρὸ ἑωσφόρου—Concilia, i. 853 a.

1003.

Cap. xi.

1004.

Ad Ephes. c. 19: c. 7. Ad Magnes. c. 8.

1005.

Cap. xii.

1006.

Contra Hæresim Noeti, c. xvii. (Routh's Opuscula, i. 76.) Read the antecedent chapters.

1007.

Dialog. ii. 'Inconfusus.'—Opp. iv. 132.

1008.

Cod. 230,—p. 845, line 40.

1009.

vii. 26, ap. Galland. iii. 182 a.

1010.

iii. 401-2, Epist. 261 ( = 65). A quotation from Gal. iv. 4 follows.

1011.

μαθήσεται γὰρ ὅτι φύσει μὲν καὶ ἀληθείᾳ Θεός ἐστιν ὁ Ἐμμανουήλ, θεοτόκος δὲ δι᾽ αὐτὸν καὶ ἡ τεκοῦσα παρθένος.—Vol. v. Part ii. 48 e.

1012.

καὶ οὔτι που φαμὲν ὅτι καθ᾽ ἡμᾶς ἄνθρωπος ἁπλῶς, ἀλλ᾽ ὡς Θεὸς ἐν σαρκὶ καὶ καθ᾽ ἡμᾶς γεγονώς.—Opp. V. Part 2, p. 124 c d. (= Concilia, iii. 221 c d.)

1013.

N. T. vol. xi. Præfat. p. xli.

1014.

διὰ τοῦ ἐν ἀυτῷ φανερωθέντος Θεοῦ.—De Incarnatione Domini, Mai, Nov. PP. Bibliotheca, ii. 68.

1015.

Earlier in the same Treatise, Cyril thus grandly paraphrases 1 Tim. iii. 16:—τότε δὴ τότε τὸ μέγα καὶ ἄῤῥητον γίνεται τῆς οἰκονομίας μυστήριον; αὐτὸς γὰρ ὁ Λόγος τοῦ Θεοῦ, ὁ δημιουργὸς ἁπάσης τῆς κτίσεως, ὁ ἀχώρητος, ὁ ἀπερίγραπτος, ὁ ἀναλλοίωτος, ἡ πηγὴ τῆς ζωῆς, τὸ ἐκ τοῦ φωτὸς φῶς, ἡ ζῶσα τοῦ Πατρὸς εἰκών, τὸ ἀπαύγασμα τῆς δόξης, ὁ χαρακτὴρ τῆς ὑποστάσεως, τὴν ἀνθρωπείαν φύσιν ἀναλαμβάνει.—Ibid. p. 37.

1016.

P. 153 d. (= Concilia, iii. 264 c d.)

1017.

Ibid, d e.

1018.

εἰ μὲν γὰρ ὡς ἕνα τῶν καθ᾽ ἡμᾶς, ἄνθρωπον ἁπλῶς, καὶ οὐχὶ δὴ μᾶλλον Θεὸν ἐνηνθρωπηκότα διεκήρυξαν οἰ μαθηταί κ.τ.λ. Presently,—μέγα γὰρ τότε τὸ τῆς εὐσεβείας ἐστὶ μυστήριον, πεφανέρωται γὰρ ἐν σαρκὶ Θεὸς ὢν ὁ Λόγος. p. 154 a b c.—In a subsequent page,—ὅ γε μὴν ἐνανθρωπήσας Θεός, καίτοι νομισθεὶς οὐδὲν ἕτερον εἶναι πλὴν ὅτι μόνον ἄνθρωπος ... ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, τετίμηται δὲ καὶ ὡς Υἱὸς ἀληθῶς τοῦ Θεοῦ καὶ Πατρός ... Θεὸς εἶναι πεπιστευμένος.—Ibid. p. 170 d e.

1019.

Ἀναθεματισμὸς β᾽.—Εἴ τις οὐχ ὁμολογεῖ σαρκὶ καθ᾽ ὑπόστασιν ἡνῶσθαι τὸν ἐκ Θεοῦ Πατρὸς Λόγον, ἕνα τε εἶναι Χριστὸν μετὰ τῆς ἰδίας σαρκός, τὸν αὐτὸν δηλονότι Θεόν τε ὁμοῦ καὶ ἄνθρωπον, ἀνάθεμα ἔστω.—vi. 148 a.

1020.

Ibid. b, c, down to 149 a. (= Concilia, iii. 815 b-e.)

1021.

Preserved by Œcumenius in his Catena, 1631, ii. 228.

1022.

Ellis, p. 67.

1023.

In loc.

1024.

Variæ Lect. ii. 232. He enumerates ten MSS. in which he found it,—but he only quotes down to ἐφανερώθη.

1025.

In loc.

1026.

P. 227 note.

1027.

Pointed out long since by Matthæi, N. T. vol. xi. Præfat. p. xlviii. Also in his ed. of 1807,—iii. 443-4. “Nec ideo laudatus est, ut doceret Cyrillum loco Θεός legisse ὅς, sed ideo, ne quis si Deum factum legeret hominem, humanis peccatis etiam obnoxium esse crederet.”

1028.

See Berriman's Dissertation, p. 189.—(MS. note of the Author.)

1029.

Not from the 2nd article of his Explanatio xii. capitum, as Tischendorf supposes.

1030.

See how P. E. Pusey characterizes the “Scholia,” in his Preface to vol. vi. of his edition,—pp. xii. xiii.

1031.

Cyril's Greek, (to judge from Mercator's Latin,) must have run somewhat as follows:—Ὁ θεσπέσιος Παῦλος ὁμολογουμένως μέγα φησὶν εἶναι τὸ τῆς εὐσεβείας μυστήριον. Καὶ ὄντως οὔτως ἔξει; ἐφανερώθη γὰρ ἐν σαρκί, Θεὸς ὢν ὁ Λόγος.

1032.

Opp. vol. v. P. i. p. 785 d.—The original scholium (of which the extant Greek proves to be only a garbled fragment, [see Pusey's ed. vi. p. 520,]) abounds in expressions which imply, (if they do not require,) that Θεός went before: e.g. quasi Deus homo factus:—erant ergo gentes in mundo sine Deo, cum absque Christo essent:—Deus enim erat incarnatus:—in humanitate tamen Deus remansit: Deus enim Verbum, carne assumptâ, non deposuit quod erat; intelligitur tamen idem Deus simul et homo, &c.

1033.

P. 67.

1034.

Opp. vi. 327.

1035.

ii. 852.

1036.

Matthæi, N. T. xi. Præfat. pp. lii.-iii.

1037.

Vol. V. P. ii. pp. 55-180.

1038.

“How is the Godhead of Christ proved?” (asks Ussher in his Body of Divinity, ed. 1653, p. 161). And he adduces out of the N. T. only Jo. i. 1, xx. 28; Rom. ix. 5; 1 Jo. v. 20.—He had quoted 1 Tim. iii. 16 in p. 160 (with Rom. ix. 5) to prove the union of the two natures.

1039.

Burgon's Last Twelve Verses, &c., p. 195 and note. See Canon Cook on this subject,—pp. 146-7.

1040.

Suprà, p. 102.

1041.

Pp. 68-9.

1042.

Proleg. in N. T.,—§ 1013.

1043.

Opp. (ed. 1645) ii. 447.

1044.

Concilia, v. 772 a. I quote from Garnier's ed. of the Breviarium, reprinted by Gallandius, xii. 1532.

1045.

iv. 465 c.

1046.

Concilia, vi. 28 e [= iii. 645 c (ed. Harduin)].

1047.

“Ex sequentibus colligo quædam exemplaria tempore Anastasii et Macedonii habuisse ὅς Θεός; ut, mutatione factâ ὅς in ὡς, intelligeretur ut esset Deus.” (Cotelerii, Eccl. Gr. Mon. iii. 663)—“Q. d. Ut hic homo, qui dicitur Jesus, esset et dici posset Deus,” &c. (Cornelius, in loc. He declares absolutely “olim legerunt ... ὅς Θεός.”)—All this was noticed long since by Berriman, pp. 243-4.

1048.

“Apost. 83,” is “Crypta-Ferrat. A. β. iv.” described in the Appendix. I owe the information to the learned librarian of Crypta Ferrata, the Hieromonachus A. Rocchi. It is a pleasure to transcribe the letter which conveyed information which the writer knew would be acceptable to me:—“Clme Rme Domine. Quod erat in votis, plures loci illius Paulini non modo in nostris codd. lectiones, sed et in his ipsis variationes, adsequutus es. Modo ego operi meo finem imponam, descriptis prope sexcentis et quinquaginta quinque vel codicibus vel MSS. Tres autem, quos primum nunc notatos tibi exhibeo, pertinent ad Liturgicorum ordinem. Jam felici omine tuas prosoquere elucubrationes, cautus tantum ne studio et labore nimio valetudinem tuam defatiges. Vale. De Tusculano, xi. kal. Maias, an. R. S. mdccclxxxiii. Antonius Rocchi, Hieromonachus Basilianus.” For “Paul 282,” (a bilingual MS. at Paris, known as “Arménien 9,”) I am indebted to the Abbé Martin, who describes it in his Introduction à la Critique Textuelle du N. T., 1883,—pp. 660-1. See Appendix.

1049.

Prebendary Scrivener (p. 555) ably closes the list. Any one desirous of mastering the entire literature of the subject should study the Rev. John Berriman's interesting and exhaustive Dissertation,—pp. 229-263.

1050.

The reader is invited to read what Berriman, (who was engaged on his “Dissertation” while Bp. Butler was writing the “Advertisement” prefixed to his “Analogy” [1736],) has written on this part of the subject,—pp. 120-9, 173-198, 231-240, 259-60, 262, &c.

1051.

Apud Athanasium, Opp. ii. 33; and see Garnier's introductory Note.

1052.

“Audi Paulum magnâ voce clamantem: Deus manifestatus est in carne [down to] assumptus est in gloriâ. O magni doctoris affatum! Deus, inquit, manifestatus est in carne,” &c.—Concilia, vii. p. 618 e.

1053.

Theodori Studitæ, Epistt. lib. ii. 36, and 156. (Sirmondi's Opera Varia, vol. v. pp. 349 e and 498 b,—Venet. 1728.)

1054.

Paul 113, (Matthæi's a) contains two Scholia which witness to Θεὸς ἐφανερώθη:—Paul 115, (Matthæi's d) also contains two Scholia.—Paul 118, (Matthæi's h).—Paul 123, (Matthæi's n). See Matthæi's N. T. vol. xi. Præfat. pp. xlii.-iii.

1055.

ii. 228 a.

1056.

ii. 569 e: 570 a.

1057.

Panoplia,—Tergobyst, 1710, fol. ρκγ᾽. p. 2, col. 1.

1058.

Σαββάτῳ πρὸ τῶν φώτων.

1059.

But in Apost. 12 (Reg. 375) it is the lection for the 30th (λ᾽) Saturday.—In Apost. 33 (Reg. 382), for the 31st (λα᾽).—In Apost. 26 (Reg. 320), the lection for the 34th Saturday begins at 1 Tim. vi. 11.—Apostt. 26 and 27 (Regg. 320-1) are said to have a peculiar order of lessons.

1060.

For convenience, many codices are reckoned under this head (viz. of “Apostolus”) which are rather Ἀπόστολο-εὐαγγέλια. Many again which are but fragmentary, or contain only a very few lessons from the Epistles: such are Apostt. 97 to 103. See the Appendix.

1061.

No. 21, 28, 31 are said to be Gospel lessons (“Evstt.”). No. 29, 35 and 36 are Euchologia; “the two latter probably Melchite, for the codices exhibit some Arabic words” (Abbé Martin). No. 43 and 48 must be erased. No. 70 and 81 are identical with 52 (B. M. Addit. 32051).

1062.

Viz. Apost. 1: 3: 6: 9 & 10 (which are Menologies with a few Gospel lections): 15: 16: 17: 19: 20: 24: 26: 27: 32: 37: 39: 44: 47: 50: 53: 55: 56: 59: 60: 61: 63: 64: 66: 67: 68: 71: 72: 73: 75: 76: 78: 79: 80: 87: 88: 90.

1063.

Viz. Apost. 4 at Florence: 8 at Copenhagen: 40, 41, 42 at Rome: 54 at St. Petersburg: 74 in America.

1064.

Viz. Apost. 2 and 52 (Addit. 32051) in the B. Mus., also 69 (Addit. 29714 verified by Dr. C. R. Gregory): 5 at Gottingen: 7 at the Propaganda (verified by Dr. Beyer): 11, 22, 23, 25, 30, 33 at Paris (verified by Abbé Martin): 13, 14, 18 at Moscow: 38, 49 in the Vatican (verified by Signor Cozza-Luzi): 45 at Glasgow (verified by Dr. Young): 46 at Milan (verified by Dr. Ceriani): 51 at Besançon (verified by M. Castan): 57 and 62 at Lambeth, also 65 b-c (all three verified by Scrivener): 58 at Ch. Ch., Oxford: 77 at Moscow: 82 at Messina (verified by Papas Matranga): 84 and 89 at Crypta Ferrata (verified by Hieromonachus Rocchi).

1065.

Viz. Apost. 34 (Reg. 383), a XVth-century Codex. The Abbé Martin assures me that this copy exhibits μυστήριον; | θῢ ἐφανερώθη. Note however that the position of the point, as well as the accentuation, proves that nothing else but θς was intended. This is very instructive. What if the same slip of the pen had been found in Cod. b?

1066.

Viz. Apost 83 (Crypta Ferrata, A. β. iv.)

1067.

Viz. Praxapost. 85 and 86 (Crypta Ferrata, A. β. vii. which exhibits μυστήριον; ὅς ἐφα | νερώθη ἐν σαρκί; and A. β. viii., which exhibits μυστίριον; ὅς ἐ ... νερώθη | ἐν σαρκύ. [sic.]). Concerning these codices, see above, pp. 446 to 448.

1068.

Concilia, ii. 217 c ( = ed. Hard. i. 418 b).

1069.

He wrote a history of the Council of Nicæa, in which he introduces the discussions of the several Bishops present,—all the product (as Cave thinks) of his own brain.

1070.

viii. 214 b.

1071.

Cited at the Council of CP. (a.d. 553). [Concilia, ed. Labbe et Cossart, v. 447 b c = ed. Harduin, iii. 29 c and 82 e.]

1072.

Concilia, Labbe, v. 449 a, and Harduin, iii. 84 d.

1073.

Harduin, iii. 32 d.

1074.

A Latin translation of the work of Leontius (Contra Nestor. et Eutych.), wherein it is stated that the present place was found in lib. xiii., may be seen in Gallandius [xii. 660-99: the passage under consideration being given at p. 694 c d]: but Mai (Script. Vett. vi. 290-312), having discovered in the Vatican the original text of the excerpts from Theod. Mops., published (from the xiith book of Theod. de Incarnatione) the Greek of the passage [vi. 308]. From this source, Migne [Patr. Gr. vol. 66, col. 988] seems to have obtained his quotation.

1075.

Either as given by Mai, or as represented in the Latin translation of Leontius (obtained from a different codex) by Canisius [Antiquæ Lectt., 1601, vol. iv.], from whose work Gallandius simply reprinted it in 1788.

1076.

Theodori Mops. Fragmenta Syriaca, vertit Ed. Sachau, Lips. 1869,—p. 53.—I am indebted for much zealous help in respect of these Syriac quotations to the Rev. Thomas Randell of Oxford,—who, I venture to predict, will some day make his mark in these studies.

1077.

Ibid. p. 64. The context of the place (which is derived from Lagarde's Analecta Syriaca, p. 102, top,) is as follows: “Deitas enim inhabitans hæc omnia gubernare incepit. Et in hac re etiam gratia Spiritus Sancti adjuvabat ad hunc effectum, ut beatus quoque Apostolus dixit: ‘Vere grande ... in spiritu;’ quoniam nos quoque auxilium Spiritûs accepturi sumus ad perfectionem justitiæ.” A further reference to 1 Tim. iii. 16 at page 69, does not help us.

1078.

I owe this, and more help than I can express in a foot-note, to my learned friend the Rev. Henry Deane, of S. John's.

1079.

Pages 437-43.

1080.

See above, p. 444.

1081.

See above, pp. 446-8; also the Appendix.

1082.

See pp. 426-8.

1083.

See pp. 480-2.

1084.

N. T. 1806 ii. ad calcem, p. [25].

1085.

Page 76.

1086.

See above, pp. 376-8.

1087.

Viz. from p. 431 to p. 478.

1088.

See above, pp. 462-4.

1089.

Viz. Acts iii. 12; 1 Tim. iv. 7, 8; vi. 3, 5, 6; 2 Tim. iii. 5; Tit. i. 1; 2 Pet. i. 3, 6, 7; iii. 11.

1090.

From the friend whose help is acknowledged at foot of pp. 450, 481.

1091.

Scholz enumerates 8 of these copies: Coxe, 15. But there must exist a vast many more; as, at M. Athos, in the convent of S. Catharine, at Meteora, &c., &c.

1092.

In explanation of this statement, the reader is invited to refer to the Appendix at the end of the present volume. [Since the foregoing words have been in print I have obtained from Rome tidings of about 34 more copies of S. Paul's Epistles; raising the present total to 336. The known copies of the book called “Apostolus” now amount to 127.]

1093.

Viz. Paul 61 (see Scrivener's Introduction, 3rd ed. p. 251): and Paul 181 (see above, at pp. 444-5).

1094.

Viz. Paul 248, at Strasburg.

1095.

Viz. Paul 8 (see Scrivener's Introduction): 15 (which is not in the University library at Louvain): 50 and 51 (in Scrivener's Introduction): 209 and 210 (which, I find on repeated enquiry, are no longer preserved in the Collegio Romano; nor, since the suppression of the Jesuits, is any one able to tell what has become of them).

1096.

Viz. Paul 42: 53: 54: 58 (Vat. 165,—from Sig. Cozza-Luzi): 60: 64: 66: 76: 82: 89: 118: 119: 124: 127: 146: 147: 148: 152: 160: 161: 162: 163: 172: 187: 191: 202: 214: 225 (Milan N. 272 sup.,—from Dr. Ceriani): 259: 263: 271: 275: 284 (Modena II. a. 13,—from Sig. Cappilli [Acts, 195—see Appendix]): 286 (Milan e. 2 inf.—from Dr. Ceriani [see Appendix]): 287 (Milan a. 241 inf.—from Dr. Ceriani [see Appendix]): 293 (Crypta Ferrata, a. β. vi.—from the Hieromonachus A. Rocchi [see Appendix]): 302 (Berlin, MS. Græc. 8vo. No. 9.—from Dr. C. de Boor [see Appendix]).

1097.

Viz. Paul 254 (restored to CP., see Scrivener's Introduction): and Paul 261 (Muralt's 8: Petrop. xi. 1. 2. 330).

1098.

I found the reading of 150 copies of S. Paul's Epistles at 1 Tim. iii. 16, ascertained ready to my hand,—chiefly the result of the labours of Mill, Kuster, Walker, Berriman, Birch, Matthæi, Scholz, Reiche, and Scrivener. The following 102 I am enabled to contribute to the number,—thanks to the many friendly helpers whose names follow:— In the Vatican (Abbate Cozza-Luzi, keeper of the library, whose friendly forwardness and enlightened zeal I cannot sufficiently acknowledge. See the Appendix) No. 185, 186, 196, 204, 207, 294, 295, 296, 297.—Propaganda (Dr. Beyer) No. 92.—Crypta Ferrata (the Hieromonachus A. Rocchi. See the Appendix,) No. 290, 291, 292.—Venice (Sig. Veludo) No. 215.—Milan (Dr. Ceriani, the most learned and helpful of friends,) No. 173, 174, 175, 176, 223, 288, 289.—Ferrara, (Sig. Gennari) No. 222.—Modena (Sig. Cappilli) No. 285.—Bologna (Sig. Gardiani) No. 105.—Turin (Sig. Gorresio) No. 165, 168.—Florence (Dr. Anziani) No. 182, 226, 239.—Messina (Papas Filippo Matranga. See the Appendix,) No. 216, 283.—Palermo (Sig. Penerino) No. 217.—The Escurial (S. Herbert Capper, Esq., of the British Legation. He executed a difficult task with rare ability, at the instance of his Excellency, Sir Robert Morier, who is requested to accept this expression of my thanks,) No. 228, 229.—Paris (M. Wescher, who is as obliging as he is learned in this department,) No. 16, 65, 136, 142, 150, 151, 154, 155, 156, 157, 164.—(L'Abbé Martin. See the Appendix) No. 282. Arsenal (M. Thierry) No. 130.—S. Genevieve (M. Denis) No. 247.—Poictiers (M. Dartige) No. 276.—Berlin (Dr. C. de Boor) No. 220, 298, 299, 300, 301.—Dresden (Dr. Forstemann) No. 237.—Munich (Dr. Laubmann) No. 55, 125, 126, 128.—Gottingen (Dr. Lagarde) No. 243.—Wolfenbuttel (Dr. von Heinemann) No. 74, 241.—Basle (Mons. Sieber) No. 7.—Upsala (Dr. Belsheim) No. 273, 274.—Lincoping (the same) No. 272.—Zurich (Dr. Escher) No. 56.—Prebendary Scrivener verified for me Paul 252: 253: 255: 256: 257: 258: 260: 264: 265: 277.—Rev. T. Randell, has verified No. 13.—Alex. Peckover, Esq., No. 278.—Personally, I have inspected No. 24: 34: 62: 63: 224: 227: 234: 235: 236: 240: 242: 249: 250: 251: 262: 266: 267: 268: 269: 270: 279: 280: 281.

1099.

Viz. Paul 37 (the Codex Leicest., 69 of the Gospels):—Paul 85 (Vat. 1136), observed by Abbate Cozza-Luzi:—Paul 93 (Naples 1. b. 12) which is 83 of the Acts,—noticed by Birch:—Paul 175 (Ambros. f. 125 sup.) at Milan; as I learn from Dr. Ceriani. See above, p. 456 note 1.

1100.

Viz. Paul 282,—concerning which, see above, p. 474, note 1.

1101.

The present locality of this codex (Evan. 421 = Acts 176 = Paul 218) is unknown. The only Greek codices in the public library of the “Seminario” at Syracuse are an “Evst.” and an “Apost.” (which I number respectively 362 and 113). My authority for Θεός in Paul 218, is Birch [Proleg. p. xcviii.], to whom Munter communicated his collations.

1102.

For the ensuing codices, see the Appendix.

1103.

Vat. 2068 (Basil. 107),—which I number “Apost. 115” (see Appendix.)

1104.

Viz. by 4 uncials (a, k, l, p), + (247 Paul + 31 Apost. = ) 278 cursive manuscripts reading Θεός: + 4 (Paul) reading ὁ Θεός: + 2 (1 Paul, 1 Apost.) reading ὅς Θεός: + 1 (Apost.) reading Θῢ = 289. (See above, pp. 473-4: 478.)

1105.

The Harkleian (see pp. 450, 489): the Georgian, and the Slavonic (p. 454).

1106.

See above, pp. 487-490,—which is the summary of what will be found more largely delivered from page 455 to page 476.

1107.

See above, pp. 448-453: also p. 479.

1108.

See above, pp. 479-480.

1109.

See above, pp. 452-3.

1110.

See above, pp. 482, 483.

1111.

See above, page 436, and middle of page 439.

1112.

See his long and singular note.

1113.

Fresh Revision, p. 27.

1114.

Printed Text, p. 231.

1115.

P. 226.

1116.

“Forte μυστήριον; ὁ χς ἐθανατώθη ἐν σαρκί ... ἐν πνεύματι, ὤφθη ἀποστόλοις.”—Bentleii Critica Sacra, p. 67.

1117.

Developed Criticism, p. 160.

1118.

Thus Augustine (viii. 828 f.) paraphrases,—“In carne manifestatus est Filius Dei.”—And Marius Victorinus, a.d. 390 (ap. Galland. viii. 161),—“Hoc enim est magnum sacramentum, quod Deus exanimavit semet ipsum cum esset in Dei formá:” “fuit ergo antequam esset in carne, sed manifestatum dixit in carne.”—And Fulgentius, a.d. 513, thus expands the text (ap. Galland. xi. 232):—“quia scilicet Verbum quod in principio erat, et apud Deum erat, et Deus erat, id est Dei unigenitus Filius, Dei virtus et sapientia, per quem et in quo facta sunt omnia, ... idem Deus unigenitus,” &c. &c.—And Ferrandus, a.d. 356 (ibid. p. 356):—“ita pro redemtione humani generis humanam naturam credimus suscepisse, ut ille qui Trinitate perfecta Deus unigenitus permanebat ac permanet, ipse ex Maria fieret primogenitus in multis fratribus,” &c.

1119.

MS. note in his interleaved copy of the N. T. He adds, “Hæc addenda posui Notis ad S. Hippolytum contra Noetum p. 93, vol. i. Scriptor. Ecclesiast. Opusculorum.”

1120.

Page 29.

1121.

P. 29.

1122.

P. 30.

1123.

Address, on the Revised Version, p. 10.

1124.

See above, pp. 37 to 39.

1125.

Bp. Ellicott's pamphlet, p. 34.

1126.

P. 231.

1127.

Fifth Rule of the Committee.

1128.

Bp. Ellicott's pamphlet, p. 30.

1129.

No fair person will mistake the spirit in which the next ensuing paragraphs (in the Text) are written. But I will add what shall effectually protect me from being misunderstood. Against the respectability and personal worth of any member of the Revisionist body, let me not be supposed to breathe a syllable. All, (for aught I know to the contrary,) may be men of ability and attainment, as well as of high moral excellence. I will add that, in early life, I numbered several professing Unitarians among my friends. It were base in me to forget how wondrous kind I found them: how much I loved them: how fondly I cherish their memory. Further. That in order to come at the truth of Scripture, we are bound to seek help at the hands of any who are able to render help,—who ever doubted? If a worshipper of the false prophet,—if a devotee of Buddha,—could contribute anything,—who would hesitate to sue to him for enlightenment? As for Abraham's descendants,—they are our very brethren. But it is quite a different thing when Revisionists appointed by the Convocation of the Southern Province, co-opt Separatists and even Unitarians into their body, where they shall determine the sense of Scripture and vote upon its translation on equal terms. Surely, when the Lower House of Convocation accepted the 5th “Resolution” of the Upper House,—viz., that the Revising body “shall be at liberty to invite the co-operation of any eminent for scholarship, to whatever nation or religious body they may belong;”—the Synod of Canterbury did not suppose that it was pledging itself to sanction such “co-operation” as is implied by actual co-optation! It should be added that Bp. Wilberforce, (the actual framer of the 5th fundamental Resolution,) has himself informed us that “in framing it, it never occurred to him that it would apply to the admission of any member of the Socinian body.” Chronicle of Convocation (Feb. 1871,) p. 4. “I am aware,” (says our learned and pious bishop of Lincoln,) “that the ancient Church did not scruple to avail herself of the translation of a renegade Jew, like Aquila; and of Ebionitish heretics, like Symmachus and Theodotion; and that St. Augustine profited by the expository rules of Tychonius the Donatist. But I very much doubt whether the ancient Church would have looked for a large outpouring of a blessing from God on a work of translating His Word, where the workmen were not all joined together in a spirit of Christian unity, and in the profession of the true Faith; and in which the opinions of the several translators were to be counted and not weighed; and where everything was to be decided by numerical majorities; and where the votes of an Arius or a Nestorius were to be reckoned as of equal value with those of an Athanasius or a Cyril.” (Address on the Revised Version, 1881, pp. 38.)

1130.

The Bible and Popular Theology, by G. Vance Smith, 1871.

1131.

An Unitarian Reviser of our Authorized Version, intolerable: an earnest Remonstrance and Petition,—addressed to yourself by your present correspondent:—Oxford, Parker, 1872, pp. 8.

1132.

See letter of “One of the Revisionists, G. V. S.” in the Times of July 11, 1870.

1133.

Protest against the Communion of an Unitarian in Westminster Abbey on June 22nd, 1870:—Oxford, 1870, pp. 64.

1134.

See the Chronicle of Convocation (Feb. 1871), pp. 3-28,—when a Resolution was moved and carried by the Bp. (Wilberforce) of Winchester,—“That it is the judgment of this House that no person who denies the Godhead of our Lord Jesus Christ ought to be invited to join either company to which is committed the Revision of the Authorized Version of Holy Scripture: and that it is further the judgment of this House that any such person now on either Company should cease to act therewith. “And that this Resolution be communicated to the Lower House, and their concurrence requested:”—which was done. See p. 143.

1135.

The Reader is invited to refer back to pp. 132-135.

1136.

The Reader is requested to refer back to pp. 210-214.

1137.

S. Mark x. 21.

1138.

S. Luke xxii. 64.

1139.

S. Luke xxiii. 38.

1140.

S. Luke xxiv. 42.

1141.

Εἰπεῖν is “to command” in S. Matth. (and S. Luke) iv. 3: in S. Mark v. 43: viii. 7, and in many other places. On the other hand, the Revisers have thrust “command” into S. Matth. xx. 21, where “grant” had far better have been let alone: and have overlooked other places (as S. Matth. xxii. 24, S. James ii. 11), where “command” might perhaps have been introduced with advantage. (I nothing doubt that when the Centurion of Capernaum said to our Lord μόνον εἰπὲ λόγῳ [Mtt. viii. 8 = Lu. vii. 7], he entreated Him “only to give the word of command.”) We all see, of course, that it was because Δός is rendered “grant” in the (very nearly) parallel place to S. Matth. xx. 21 (viz. S. Mark x. 37), that the Revisers thought it incumbent on them to represent Εἰπέ in the earlier Gospel differently; and so they bethought themselves of “command.” (Infelicitously enough, as I humbly think. “Promise” would evidently have been a preferable substitute: the word in the original (εἰπεῖν) being one of that large family of Greek verbs which vary their shade of signification according to their context.) But it is plainly impracticable to level up after this rigid fashion,—to translate in this mechanical way. Far more is lost than is gained by this straining after an impossible closeness of rendering. The spirit becomes inevitably sacrificed to the letter. All this has been largely remarked upon above, at pp. 187-206. Take the case before us in illustration. S. James and S. John with their Mother, have evidently agreed together to “ask a favour” of their Lord (cf. Mtt. xx. 20, Mk. x. 35). The Mother begins Εἰπέ,—the sons begin, Δός. Why are we to assume that the request is made by the Mother in a different spirit from the sons? Why are we to impose upon her language the imperious sentiment which the very mention of “command” unavoidably suggests to an English ear? A prior, and yet more fatal objection, remains in full force. The Revisers, (I say it for the last time,) were clearly going beyond their prescribed duty when they set about handling the Authorized Version after this merciless fashion. Their business was to correct “plain and clear errors,”—not to produce a “New English Version.”

1142.

Take the following as a sample, which is one of the Author's proofs that the “Results of the Revision” are “unfavourable to Orthodoxy:”—“The only instance in the N. T. in which the religious worship or adoration of Christ was apparently implied, has been altered by the Revision: ‘At the name of Jesus every knee shall bow,’ [Philipp. ii. 10] is now to be read ‘in the name.’ Moreover, no alteration of text or of translation will be found anywhere to make up for this loss; as indeed it is well understood that the N. T. contains neither precept nor example which really sanctions the religious worship of Jesus Christ.”—Texts and Margins,—p. 47.

1143.

Supra, p. 424 to p. 501.

1144.

See above, pp. 272-275, pp. 278-281.

1145.

See above, p. 275.

1146.

See above, pp. 276-7.

1147.

See above, pp. 303-305.

1148.

See above, p. 304.

1149.

See above, pp. 339-42; also pp. 422, 423.

1150.

See above, pp. 391-7.

1151.

See above, pp. 36-40: 47-9: 422-4.

1152.

See above, pp. 41-7: 420-2.

1153.

See above, pp. 98-106: 424-501.

1154.

Evan. 738 belongs to Oriel College, Oxford, [xii.], small 4to. of 130 foll. slightly mut. Evan. 739, Bodl. Greek Miscell. 323 [xiii.], 8vo. membr. foll. 183, mut. Brought from Ephesus, and obtained for the Bodleian in 1883.

1155.

Evst. 415 belongs to Lieut. Bate, [xiii.], chart. foll. 219, mutilated throughout. He obtained it in 1878 from a Cyprus villager at Kikos, near Mount Trovodos (i.e. Olympus.) It came from a monastery on the mountain.

1156.

Apost. 128 will be found described, for the first time, below, at p. 528.