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__. gO THE 77, ~ 
 PRegENTS? τ΄ τ΄ “IBRapy oF 
 
 PRINCETON THEOLOGICAL SEMINARY 
 
 BY THE HEIRS OF THE LATE 
 Professor henry Carrington Alerander, D.D., LL.D. 
 ἘΣ S v . t 
 
 = S 
 
 . 
 
NEW TESTAMENT: 
 
 ἊΣ SUGGESTIONS FOR 
 REFORMATION OF GREEK TEXT 
 
 ἌΣ 
 PAPAL DICTATORSHIP 
 
 AND BLIND OBSTRUCTIVENESS OF 
 
 MEDLZVAL MONKISH COPYISTS. 
 
 ON PRINCIPLES OF LOGICAL CRITICISM. 
 
 LONDON: 
 C. P. ALVEY, 36, BLOOMSBURY STREET, W.C. 
 1868. 
 
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 πον εἰ Πυληκο: ὄνῳ ἂρ. ἀυδονέτον κα 
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 eae, to Οἱ Cth aor a: oO 7 “Pvor) : eel. i, 
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 δυο ato Ayres] εἰ εὐ σὰ οἱ ἐμιλ κ1"} aaa a ΞΡ. ἡ 
 
 or abel wis δὲ herd κυ τὰ Αι ἢ ons Io Ψ 
 δ + ts ufo Yo hora bith ecil. go aba gma fat mnt. ἃ 
 εδιδ boku συνῇ Woo ραν σο πε ύοιχοίου τ Ἰὰ 
 
 Be τα πὰ eee nee Fete oe 4 
 
 eS 
 
 - oe - ᾿ τ ΄ 
 
 ᾿ 
 an 
 ἣν; 
 
The Letters prefixed are for reference. The most usual mistakes 
 
 Α. 
 
 Β, 
 
 then are from 
 
 Likeness of letters in Greek, A, D, L, M, N, §, and B, R, P, 
 and G, T, and Th, O, Ph, &., and of words. 
 
 Substitution by copyist of known word or meaning for 
 unknown. 
 
 Omission of word from lkeness to adjoining one. 
 
 Correption of an illegible or unintelligible phrase by taking 
 any part of it that seems to give some meaning, and 
 throwing out rest, also correption of words, copied from 
 MS. abbreviations. Mark of abbreviation bemg omitted. 
 
 Confusion of words or sentences from their non-distinction 
 in old MSS., and where a space is blurred out, completion 
 of the blank by guess, conditioned to same length. 
 
 Disordination of words or lines—and need of change to 
 justify other change—also other perversions, from laziness, 
 ignorance, arrogance, prejudice, fraud, ὧς, 
 
PREFACE. 
 
 PREFACES are oftener presented than wanted, but this Work 
 needs one, for self-justification, if not otherwise: for it deals with 
 the most vital of books—with the Book—the New Testament, 
 on a principle wholly new: or rather perhaps its practice is 
 new, though the principle is an old standard one; seldom 
 openly disavowed, but hitherto, im this instance, practically 
 ignored—That principle is the preference of reason to tradition 
 in questions of the text. 
 
 “Newtonus Bentlcio, utpote Theologo, operam in Terentii 
 ludicris serid occupatam exprobravit. Quo probrum intenderet, 
 potuit addere, illum criticotaton Theologorum vires ad fabulas 
 divertisse, cum 8.8. propria ejus provincia, per tot secula manum 
 emendatricem, lacera adeo ac mutila, imploraret, &c., &e.” 
 
 This was my preface to a few alterations in the Greek Text, 
 annexed to my edition, printed, but never published, of the self- 
 communion of M. A. Antoninus: a work, in my judgment, tran- 
 scending all others left to us in Greek or Latin prose, and, on 
 which, from that conviction of its worth, I had bestowed my 
 utmost means to restore it from its deplorable corruption. 
 
 On reflection, I continue that preface in English rather than 
 Latin. For this generation seems to me less learned and more 
 cursory, prepropere correptiva, than the last. They must be 
 humoured or they will hardly be gained over. The preliminary 
 
ll. ; PREFACE. 
 
 effort of screwing themselves up to the old Latin standard, like 
 the Dutchman’s mile run to his ditch leap, would exhaust them 
 before they got to their proposed task. 
 
 And this illustration, trivial as it may seem, suggests another 
 reason for my change to the vulgar tongue. Much of our 
 scholarship is now done per saltum. We skip much of what we 
 used to dwell upon, and we leap and run much. ‘True, “he who 
 runs may read,” but he seldom does. Our Christianity under 
 our actual teachers, grows more and more muscular. It 
 is so called, and is proud of the calling. And to this self-styled 
 Christian sect, which we might call Muscleman, but for the 
 Mahometan equivocation—though Mahomet would scout them 
 for lack. of spirituality—to them.a Latin preface is a mere 
 pedantic imposture—a thing 
 
 For our dusty shelves, 
 Not for our sprightly selves. 
 
 Their ambition, indeed, will take its high flights—acrobatic, 
 but none other. Academicus, in their short slang is a cad; and 
 looking to their most studied bookish compositions, we might 
 expect, on the principle of “ prize for practice,” that the highest 
 honours of the university would be awarded to the most 
 cunningly devised, or, in the phrase of Yorkshire, the gainest 
 betting book. Indeed to them, bookmaker means that and 
 nothing else. But discussion here is useless. So is the question 
 cut bone. How can any such attainment, even the highest, help 
 you in life? Must it not rather hinder you? Say youre a 
 thorough athlete—can throw your vital energy well through 
 your muscles. What then? To be a true man you must throw 
 it through mind. But I waive all such enquiry, for this mania, like 
 others, is better left to blaze itself out. And though it were 
 otherwise, yet to what purpose can wisdom herself lift up her 
 voice, when her professed teachers, and even preachers, her own 
 acknowledged, or at least reputed, wisest ones, renounce her old 
 standard—leave the mental for the muscular side. -What hope 
 where the extinguishers catch fire? Only then a word or two 
 
PREFACE. lil. 
 
 of warning from a man of wide and varied worldly experience, 
 no bookworm. It is clear that athletics cannot occupy the 
 mind. Even steady handicraft, which opens much more of 
 mental scope, fails to do this fully. But the mind must occupy 
 itself somehow. . Will must find work. Of this the obvious and 
 free, the boundless and fruitful, and hitherto usual field or the 
 young mind is learning. That being ignored, what else have we ? 
 Pleasure—but, beside its cost—non-cuivis Corinthum,—Pleasure 
 soon palls and so becomes wearisomeness—worse than pain. 
 Handwork then—but that belongs elsewhere. Gambling—aye, too 
 truly! for greed in the disguise of amusement ts the siren of sirens: 
 And the many bones of her former votaries scattered on her 
 shore deter not the throng of new ones. The netis spread in 
 sight of the bird, but not vainly. Mercury was the heathen god 
 of the gymnast, the gambler, the trickster, but he was. also the 
 harbinger to the likeliest abode of the two latter; to Hell. Such » 
 a smart leader is, now-a-days, at Newmarket and elsewhere, the 
 one best hiked; but I would rather take the Minerva of the 
 old schools for my boy’s guide. 
 
 However, as she is out of fashion, I have so far conformed as 
 to leave Latin for English in my preface. But I must return 
 from my digression to my main subject—the text of the New 
 Testament. 
 
 My first notes on it were jotted down abroad, in countries and 
 circumstances that gave no means of exact or scholar-like work: 
 hence their slightness and scantiness. 
 
 In a later long voyage and further busy peteprinations, Π 
 resumed my revisal, and found that with correction grew {Π6΄ 
 need of it. My much required more. I was thus led to wider 
 views, and to the conclusion, that, for a text so vitally momentous 
 and withal so corrupt, a thorough reform was needed. The 
 result is this essay toward restoration. 
 
 The subject, as I undertake it, is threefold. I have to con- 
 sider :—1. The actual state of the Greek text. 2. How others 
 have dealt with it. ὃ. How I may improve upon them. 
 
1V. PREFACE. 
 
 The state of the text suggests much grave question. For an 
 idea of its difficulty we have only to examine any old Greek 
 MS. or graven slab. A few here and there have been in more 
 conservative keeping, and so come out better, but with none such 
 am I now concerned: and besides in MSS. as in women, the 
 fairest are often the faultiest: cosmetics, too, disguise the lines of 
 Truth. But take a normal early sample; though none of very 
 early date is now extant; not more than one MS., I believe, if 
 any, prior to our 9th century. Try, for a ready instance, a 
 scriptural one too, the Codex Alexandrinus, now lying open in 
 an ante-room of the British Museum: submit it to twenty 
 Cambridge or Oxford scholars—all adepts in honours. Few old 
 MSS. are so clearly written as this, yet at a glance on the 
 blurred, worn, faded, discharactered, and often effaced text, most 
 of them would at once confess their hopelessness. They could 
 not pretend to read a line of it: as well offer it them sealed. 
 Nor would a closer inspection lessen their distrust. A con- 
 tinuous line of letters, without stops, or intervals between words; 
 frequent and often puzzling abbreviations—such, beside the 
 defacements above noted, are the first superficial conditions of 
 the problem. These difficulties, no doubt, can be overcome, 
 more or less, and the MS. presented in fair readable form by 
 the earnestness of sound scholarship: but for sucha task the 
 best critics must, in most cases, screw up their powers to the 
 highest pitch: and even then the chances are that not one im 
 twenty would render one page alike. 
 
 Such is the best result of learned application. But take theactual 
 usual work—that of ordinary copyists—mostly medieval monks 
 for there were then few other penmen—What could they make of 
 such a task? None of them knew Greek critically—-few even as 
 well as a schoolboy of a middle form with us. Set then such a 
 monk to copy such a MS.; and any one who has undergone the 
 vexatious blunders even of printers, working comparatively im 
 noonday light instead of midnight darkness, may conceive how 
 the transcript would come out. However he gets through. 
 
PREFACE, Υ. 
 
 There is the MS., with all the authority belonging to that solemn 
 designation—for there seems to be a prevalent, though unde- 
 clared notion, of some mysterious sanctity in MSS.—that they 
 are all, as we say of gentlemen, reckoned on one level—a tout 
 Seigneur tout honneur—accordingly the MS. is consigned to its 
 shelf, otium cum dignitate, there to sleep among its fellows until 
 wanted to be transcribed—whether for penalty or sale—or, like 
 scrubwork on shipboard, to employ idle hands. But as copies 
 are repeated, errors of course are multiplied—till we get an 
 appalling aggregate in the last copy of a series stretching through 
 many centuries. This process of textual transformation may be 
 more or less perversive. Sometimes it strays beyond recognition: 
 so that the truth can hardly be more discerned through it than 
 in the last version of the three black crows, or of the painter’s 
 pupils who, by copies from each other, converted his Achilles 
 into an ass’s head. We are all sometimes puzzled to read our 
 own late writing. How much more a faulty monkish MS, ? 
 
 I have dealt hitherto with old Greek MSS.; but to bring the 
 question nearer home, let us take a late law deed of the first or 
 second George’s time. Set some one to copy it; not a law clerk, 
 for he would know its terms and technicalities beforehand; but 
 any fairly educated layman. He would miswrite words, and 
 mistake or slur over meanings, more orless. But for one blunder 
 by him we might expect twenty by the Greek copyist. For 
 where all the data are against the fairness of the MS. and the 
 sufficiency of the transcriber, what hope is there of his tran- 
 script? Jacob recognized his coat of many colours, but the 
 Bond-street tailor would hardly recognize his own, though again 
 become patrician, through the many patches bungled upon it by 
 a dozen successive Irish proprietors; and many an author has 
 fared yet worse from the hands of a score transcribers. 
 
 But, it may be asked, if a manuscript series, in its devolution 
 from remote times, is so lable, stage after stage, to be surfeited 
 with corruption, how is it not wholly vitiated and transub- 
 stanced? I answer, it would be so, but for a partially counter- 
 
Vi. PREFACE, 
 
 acting cause. Now and then a reviser, or yet more, a reformer, 
 of a. better stamp arises. He clears off some botches and 
 blemishes, and so far restores the text. This was done for many 
 classical MSS. by learned Byzantine or other Greeks before the 
 16th century. But the task was too heavy and withal too high 
 for the men and times. Criticism was then too far short of its 
 later culmination. They could remove a few thorns only out of 
 thousands in the flesh. They might rectify here and there, but 
 not redintegrate. And for Scripture they never reached even 
 that low rate of correction. Strong, though perhaps unavowed, 
 influences were against them. I have already noted the super- 
 stitious feeling under which so many Editors regard their MSS. 
 and “forebooks” as their trust-deeds; as sanctions committed to 
 them which it would be forgery, or at least falsification, to alter. 
 We may be sure how this spirit towards even the profane, would 
 be quickened, inflamed, intensified, toward the sacred writers. 
 If, in the former, people bound themselves to take on trust ‘the 
 handicraft of the hireling (whose chief care was to hurry his MS. 
 through so many more sheets for the sake of so many more pence 
 daily), as the mental “mere and proper effusion” of the poet or 
 philosopher, how must they hold to and revere the latter? They 
 would clothe, as it were, the reprobate Gospel text with white 
 robes. There was the Book, the vessel of faith, the cup, the 
 altar, the Bible—how presented, or by what human hands, it 
 mattered not. To them it was God’s own chosen instrument for 
 sanctification, and to add or lessen in it one iota was sheer sacri- 
 lege. The superstitious tales about the inspired concordance of 
 the septuagint hindered its correction in times past; at present a 
 like mistaken prejudice hinders that of the Gospel, and with so 
 much worse consequence as the vulgate of the Gospel is likelier 
 than other ancient writings to be corrupt, and this for various 
 reasons. 
 
 For the New Testament was not, like the Greek classics, 
 passed successively, on the revival of learning, through many 
 fine sieves of criticism, This would clear off much alien rubbish; 
 
PREFACE. Vil. 
 
 but to the then learned Greeks, and even to many later scholars 
 the new creed was foolishness, they disdained to dwell on it. 
 There was thence less check on the multiplication of errors from 
 hand to hand by ignorant, though faithful, transcribers. The 
 presumed sanctity, too, of the text, like charity, covered all its 
 sins. Touch not, in St. Paul’s phrase, would be the orthodox 
 injunction ; one alike flattering to the pride of priesthood, the 
 credulity of the ignorant, the hireling’s haste, and the laziness of 
 the fleshly-minded: but worst of all, the civil sanction was called 
 in aid of the sacerdotal one, and gave its whole strength and sub- 
 stance to that keen spiritual edge. These conjoined powers 
 possessed themselves with the spirit of Pilate’s phrase, “ What 
 was written was written.” God’s Word, they presumed, was 
 committed to their keeping, and they meant to hold it stiffly and 
 transmit it as they took it. To this conclusion many would 
 come, for conscience’s sake, as zealots; others for fear and quiet’s 
 sake, as conservatives ; and not a few as self-seekers, whether in- 
 fidels, sceptics, or believers—maintaining, however, with all their 
 strength, heart, and soul what maintained them—for, sirs, by 
 this craft we live, and therefore, great is Diana of the Ephesians. 
 They regarded the Greek text as a man regards his charter. 
 They held to it, for it held them to their estate, and they would 
 not have it touched for alteration or even question. 
 
 There is or may be much good in Church Establishments, but 
 not without evils, and this a main one. An able surpliced critic, 
 if ambitious, as most able men are, is dazzled by the vision of 
 the mitre. He sets himself to establish, not the abstract truth, 
 but his own concrete orthodoxy. His conclusions are of course 
 foregone. He must withstand all change, even the most minute, 
 as a banksman would the trickling in of waters. This to him is 
 a peremptory condition, not perhaps for the Church’s safety, but 
 for his own advancement within her pale. For he loves the 
 Gospel with a reverent, but the Church—a wealthy one above 
 all—with an ardent love. He has faith in all orthodox things, 
 but zeal for his establishment. The others may be visionary, 
 
 b 
 
Vill. PREFACE. 
 
 but here he is on a strong and safe, a positive ground, a sure 
 earthly pedestal; whence his faith may wing herself with advan- 
 tage, if need be, toward her higher heaven. By it and from it 
 he feels himself what is called a warm man: and that warmth of 
 creature comforts in the Church very readily propagates itself 
 into a corresponding warmth of Christian assurance and com- 
 placency in the creed. 
 
 He, like the lark, may rise but never roam, 
 
 True to the kindred points of Heaven and Home. 
 
 Against such a prepossession, what are Reason, Evidence, and 
 Common Sense? A hired advocate in a legal case has to address 
 a “fairly-fair” judge or jury. He also must therefore put on 
 some shew of fairness. He must not overstate his protestations. 
 His general denial tells more from his partial admissions; and 
 so the lawyer’s professions are not wholly unreserved; but the 
 Churchman’s are. He pleads, as it were, for the Pope, and to 
 the Pope, on the tenets of Popery. He commits himself to a set 
 or stereotyped standard—jurare in verba magistri. He cannot 
 Waive some points and hold others. His profession of faith 
 binds him to the whole faggot as a stake, and as a whole he 
 must and does undertake it. 
 
 The wealth of the Church is thus a bulwark against all 
 Reformation, whether from within or without; not only of its 
 creed, but also of its proper code, the vulgate Bible text. A poor 
 Church, some one says, is a pure one. That does not follow: but 
 it is less unlikely to be pure, in itself and its belongings; 
 teachings and texts among them. As things are, we Reformers 
 may have to acquiesce in the priest’s answer to one who told 
 him of his blunder. So you say, but I like our old mumpsimus 
 better than yournewsumpsimus. These mumpsimiare wise in their 
 generation, and powerful, too: with the stupendous triple power 
 of superstition, visinertice, and self-interest: working for them in 
 Church, State, Society, and Education; for of course what is 
 true of the Church, is true likewise, mainly at least, of her 
 nurseries—the Almce Matres, the Universities with their 
 
PREFACE. tx, 
 
 annexed schools. For these, however, we see something like 
 the dawn of a better day. Welcome, whenever; we say with 
 Milton. For unhappily in these Academic groves, the stubborn 
 old Patriarchal standards, pondere fixa suo, albeit rotten to the 
 core, insist yet on their supremacy: and by their overshadowing 
 sway, their negation of light and warmth, and therein, reverently 
 be it spoken, of God withal, they stifle and stunt all freedom of 
 growth, all the yearning instinct of young life. 
 
 Nune altce frondes, et rami matris opacant, 
 
 Crescentique adimunt fetus, uruntque ferentem, 
 
 If, further, we look for textual Reform from without the 
 Church pale, rather than within it, I fear we shall be dis- 
 appointed. As the assenters will not, so the dissenters cannot, 
 undertake it. For this kind of Scriptural learning seems to he 
 little encouraged among our by-sects. Why, it would be long to 
 state. Their principles, indeed, lead them in many cases, to 
 distrust or even despise, human learning. The more 80, as they 
 are conscious that this weapon is more powerful in their adver- 
 sary’s hands than in their own. But so, they give him heavy odds, 
 and belie, I think, somewhat, their reputation for shrewdness and 
 worldly wisdom. What if they should find themselves super- 
 seded, more or less, by some new sect—say Gospellers—who 
 should take their stand on Christ’s simple Gospel ground, and 
 set up for their standard the true text of His special teachings, 
 so far as free learning can restore it. For such a sect there is, I 
 believe, a fair promise and ample field now open. For myself, 
 whatever else my shortcomings, sectarian bias is not one of them. 
 T am at least free to regard the one oracle rather than its many 
 interpreters. For my life has been, mainly, American. In my 
 boyhood at a great English public school, religion with us all 
 was merely conventional. In ten years’ experience I never knew 
 a boy, nor was there I believe, then and there ever one who really 
 felt or cared for it. Negative, or at best passive, it had no more 
 of Christ than of Confucius: nothing indeed of either, nor of any 
 other soul creed. At the University some better influences 
 
X. PREFACE, 
 
 awaited us—or those of us—the few, who were open to them: but 
 afterwards, in London, the great mud tide of worldliness closed 
 over us, and shut out the heht of heaven. The mischief was not 
 50 much in profession of infidelity as in presumption of ortho- 
 doxy. We were of course true sons, though sleepy ones, of that 
 kind but somewhat dozy mother the Church of England. Our 
 spirit was never stirred by any question, and so it slumbered. 
 
 But in America wherever one got any foothold, What is your 
 Church—your communion ? was one of the first questions asked, 
 and oftenest repeated. I soon found that I must answer this for 
 the sake of respectability, if nothing more, and thus I was 
 brought to consideration. I need not state my convictions there- 
 upon, but only, as the occasion suggests, that I reached them, or 
 they me, from honest and earnest research, and not from any 
 alien, or formal, or foregone conclusions. The absence of a 
 National Church is here an advantage, one that I never saw 
 noted. It drives a man to take his ground—to choose among 
 creeds, and often, more or less, to compare and study them. It 
 
 precludes him from the empty pretext of conformity—as_ of 
 course—to the Establishment. He cannot cover his ungodliness 
 and protect himself from disparagement, by that very ready and 
 accommodating cloak. 
 
 But to resume, I am aware that my alterations are some- 
 times startling: that my method is not over scrupulous—but, 
 so the Mumpsini will say, sweeping, summary, even subversive— 
 that my work in short is radical. But the corruption is ra- 
 dical too, or at least general. That is my only apology; for 
 T need no other. Qui dissimulat non sanat morbum. Leni- 
 tives and palliatives are vain where the surgical knife and 
 fire are needed. Truth implies thoroughness; but to deal 
 merely with particles and omit the weightier matters of the 
 meaning—to raise questions of ac and et, which the Dunciad so 
 justly derides, is to make criticism contemptible. Yet such, so 
 far as I have read, is the spirit and method of Commentators in 
 treating this text. But I know little of them, nothing at all of 
 
PREFACE. ΧΙ]. 
 
 the latest Germans—those Philistines, to whom our English 
 Theologians, like the Israelites of old, must go to get their 
 critical tools sharpened. But even they, with their more disin- 
 terested fairness and fearlessness, are much too deferential to 
 MSS., or rather to transcribers, if I may judge them in the main 
 from special instances. I remember indeed a phrase of Luther, 
 indicative not of caution, but rather of irreverence, in one of his 
 countrymen. “He paws the Scripture,” said Luther, “he routs 
 in it lke a sow in a sack of beans.” But the other extreme is 
 the usual one. Another question is that of discriminative 
 eriticism. Whether the New Testament should be reduced for 
 trial to the same standards as Greek texts generally? Clearly 
 not—tor there are several classical standards, and they all differ 
 from those of the Evangelists—which indeed are rather styles, 
 each unlike the others. Phrases therefore and forms alien 
 from the Classics may be retained in the Gospels, but with this 
 reserve—that, to omit Hebraisms which are under their own or- 
 
 dinance—some barbarisms found there, such as “’tis” for “eis,” 
 may be attributed to the transcriber, who was very likely illi- 
 terate, rather than to the Author—who, from the sure evidence 
 of style in the three first Gospels, was clearly not so. Another 
 reason urged for deference to the Vulgate is more questionable. 
 We must approach it, some say, with reverence. And if it be 
 the true Gospel, assuredly we should: but that is the disputed 
 point. Show me an Evangelist’s autograph and I shall be more 
 than ready to revere it: but this or that copy from perhaps a 
 hundred forecopies, and swarming with all their blunders, 
 is quite another thing, Why should it be authoritative until 
 authenticated ? Why more so than any other copy of any other 
 work? and this although it is not only a mere copy, but 
 withal a translation. That I believe is not now disputed: and 
 though such a consideration cannot reasonably impair our 
 reverence for the Gospel as a whole—since it still, though a 
 translation, conveys in the main each author’s teachings 
 
 yet 
 in regard to this or that word or passage, even a thoroush 
 fo) (=) Ὁ 
 
ΧΙ. PREFACE. 
 
 believer who would have acquiesced faithfully in the original 
 Divine utterance, though he could not understand it, may often 
 well contest the human translation as doubtful, or reject it as 
 mistaken. 
 
 To test the question—here we have our Testament—our 
 heavenly one—infinitely more sacred to us than any earthly 
 one—than even a father’s to his children: however there is 
 analogy enough for the comparison. Suppose then the latter 
 case—a copy of an ancient will—not an immediate copy, but 
 the last of a long series: would any fair and sound man claim for 
 it the authority of an autograph? this would be of course a 
 
 even the 
 earliest, and much more the later—each one, probably, a fainter 
 
 deliberate, solemn, careful, document: but the copies 
 
 and faultier shadow of its parent shade. How could they be 
 taken as accurate ? and that in spite of the known usual incom- 
 petence of their writers; puzzled, too, by blots and abbrevia- 
 tions, changes in and out, crossings, superscriptions, and manifold 
 anomalies—hurried also and slurred as they often were. Would 
 any lawyer fail to ask—Is this copy duly authenticated by a 
 clerk of records? No. Who then has collated it with the 
 original? No one! The original is lost! Clearly then the truth 
 of the copy could not be tried in the way of strict proof. The 
 judge could deal with it only from probabilities, comparisons, 
 inferences, and presumptions. ΤῸ allege the solemnity or sanctity 
 of the subject and pretend so to hoodwink inquiry, would be 
 mere silliness. What, says the forger, have you no faith in my 
 note? None at all. But yet many while they worship in full 
 faith what they believe to be the Creator’s true image, are pros- 
 trating themselves in the dust with closed eyes before a clumsy 
 handicraftsman’s idol. 
 
 I need only add, as a warrant for searching criticism of this and 
 other ancient texts, what all ripe scholars will acknowledge: that 
 much in our reading and writing process is mechanical: that in 
 both therefore many corruptions and errors are passed by, as of 
 course, inadvertently: that many textual ulcers are slurred or 
 
PREFACE, Xi. 
 
 skinned with some smooth film of pretence. That few read or 
 write attentively, fewer critically, fewest of all, in matters of 
 Church or State, single-mindedly 
 
 with a simple intention to 
 Truth. These conditions I can claim to have fulfilled conscien- 
 tiously: and this publication is the result of that fulfilment. I 
 [66] therefore that it is less presumptuous than it may seem. 
 
 But the mention of these conditions suggests some further con- 
 siderations ; and as they belong to my leading principle—that 
 faith in old MSS. is, presumptively, fallacious—it is worth while 
 to bestow a few more words on them. We are here brought 
 back to the capital point—the very root, rather, of the question— 
 and we want it constated, not by assertions, but from some cri- 
 tical and crucial instances. Well, then, we will produce one; 
 one, too, that shall satisfy as a test our most jealous gainsayers. 
 To take, as it were, the bull by the horns, we will stake our case, 
 not on the likeliest text for corruption, but on the least likely— 
 not an old, blurred, time-worn, damp-stained chart—blotched, 
 smoked, shrivelled, dust-begrimed, worm-eaten—but the trimmest, 
 sprucest, daintiest of modern printed books ; by the most delicate 
 and exquisitely fastidious of writers; through the neatest and 
 most painstaking of printers; and of this book, so curiously 
 elaborated, we will choose one sample—a short poem—the best 
 known, I believe, the oftenest quoted, and most dearly beloved 
 of our language—Gray’s Elegy; Gray, the maiden-lady, so nick- 
 named at college from his over-sensitive refinement and nicety. 
 I have lost or mislaid my copy, but 1 noted in them some flagrant 
 errors: a few I will state, others I forget. 
 
 Some frail memorial still erected nigh. 
 What is “still” ? as well fill, or mill, or nil. It should be “ sill.” 
 The “sill” is, of course, the long narrow, whitened, wooden board 
 for the name, usual for country graves. That is plain sense for 
 plain people; a sportive fancy may retain “still” for a distillation 
 of tears, or a learned one may suggest “stele”—Greek for tomb- 
 stone—Gray, not finding at first a phrase to his mind, might put 
 in “stele” as a stop-gap, and to hint the kind of word wanted; but 
 
XIV. PREFACE. 
 
 that word is clearly “sill”, which, in the Southern U.S. means 
 “tie”; (what we call railway-sleepers), a meaning nearly akin to 
 this of “grave-sill.” Again, 
 
 To read their history in a nation’s eyes. 
 “Kyes” ! nonsense. The right word is “rise.” Gray is speaking of 
 a successful statesman. For that purpose, “eyes” mean nothing, 
 and “rise” means all he wanted. Then comes, 
 
 There at the foot of yonder nodding beech, 
 That wreathes its old fantastic roots on high. 
 
 On high! but don’t roots grow low and downward ? awry, then, 
 Gray lived in Bucks,——which means and is, the county of 
 beeches—and such an “elegans spectator formce ae naturce” 
 could not fail to mark, as every woodman’s boy must, the peculiar 
 contortuosity, twistiness of beech roots. But to the printer, who 
 knew and cared no more of beeches than beeches did of him, 
 awry was a vulgar word: and with his transcendent “on high”— 
 the right cockney versifiers rhyme—he was in the seventh heaven 
 of self-conceit. 
 
 Further we find “Their sober wishes never learned to stray,” 
 but people learn to go right, not to stray—that needs not 
 learning ; “yearned” is the true word. 
 
 Then we have the charming lines, “For who to dumb,” &e. ; 
 but they are spoilt by the stupid botch, “On some fond breast the 
 parting soul relies.” ‘To cite it is to condemn it. Is it not almost 
 clear that Gray wrote—“No—some (or such) fond boast the 
 parting soul belies.” For who really welcomes or braves Death ? 
 Nature forbids it. In this reading the Author rises as much as 
 he sinks in the vulgar one. The truth I believe is that Gray in 
 his lone rural rambles noted his Poetic Fancies in rough pencil 
 jottings, and found that when resumed for print, he had forgotten 
 them from his mind; and could not always retrace them in his 
 pencil-marks. The ancient virgin, in short, had neglected her 
 lamp, and when the bridegroom came in printer’s shape, she 
 could not in her hurry straiten the wick-threads, and trim it 
 fairly. Hence the obscuration. 
 
PREFACE. XV. 
 
 Once more. “Slow through the Churchway path,’—and = 
 from Gray? No; render him his own, and write, “ Churchward.”’ 
 
 I will not Aa about the lines, “If chance, &c.,” for poetry 15 
 not bound strictly to formal grammar and logic ; other passages, 
 too, omit. But is not this a strange phenomenon ? Here we 
 have an intellectual Sybarite to whom a crumpled rose-leaf on 
 his mental couch was martyrdom; who kept on, he had nothing 
 else to do, polishing his few pebbles—diamonds some of them— 
 to the highest pitch, through a life of learned leisure ; and yet, 
 in his one superlative work, leaving unnoticed such abominable 
 alien blemishes. He, and his admirers too, his cherished and 
 inward musers—thousands and millions—that they should all 
 be so blind, and leave a casual scanner like me to discern these 
 plastered botches. “Stupendous, indeed, αὖ first sight, seems this 
 stupidity: but, on enquiry, it is easier of explanation. 
 
 Of course, Gray would revise the proofs, and meant it most 
 scrupulously. He was finical beyond other writers: the very one 
 to find or fancy a knot even in a bulrush. Well, then, there 15 
 the printed poem before him. Had he been a dunce, one that 
 must spell his words, he could hardly have mistaken them ; his 
 attention would bring them home to his consciousness. Not so 
 with Gray : for the eye is but the optic glass of the mind. What 
 the mind sees the man sees, with the eye or without it; and, 
 unluckily, what Gray saw would be without it ; for he was 
 intensely self-conscious and self-concerned: working up his poems 
 as the minutest Dutchman does his pictures—knew them all by 
 heart. Consequently, while he looked at the poem on paper, he 
 beheld, not itself, but only what it suggested—the poem on his ” 
 brain. He ignored the former in the latter. He took for 
 eranted, and never cared to ascertain, that the one was a true type 
 of the other: no more than in playing well-known music he 
 would regard the score. He noted, in short, the subjective 
 within him, not the objective before him: hence the proof was 
 unproven. 
 
 But his readers, they had no such prepossessions to mislead 
 
 C 
 
XV1 PREFACE. 
 
 them. True: but somehow in poetry we often surrender ourselves 
 to the tide of sound, and float pleasantly on it, with no critical 
 care for exactness of sense. 
 
 The MS. may, perhaps, show “still,” &c.; but that only proves 
 Gray’s hand, not his mind. We know how often we mean one 
 thing, and unconsciously write another. I need not state why: 
 that is a question of metaphysics and cerebral physiology, for 
 which I have no space. 
 
 From grave to gay is a hackneyed phrase ; from Gray to Gay 
 is a new transition, but here a natural one. For lately, in Gay’s 
 fable of Plutus, a like flagrant but unnoticed blunder struck me: 
 
 Can τα παῖς when blood is spilt, 
 
 Upbraid the passive soul with guilt. 
 Soul for steel—but instances are endless. * Years ago, in the 
 Georgian pine-forests, during a six weeks’ camping-out life there, 
 I spent some hours on a pocket Milton, and marked in it over 
 twenty such blunders, besides doubtful instances. I never saw 
 Bentley’s Milton: but clearly that greatest of critics had there 
 an ample field for his sagacity: many a subject for the truth- 
 restoring touch of his Ithuriel-spear. 
 
 But quorswm hec? What is the drift of these instances? To 
 one positive point. To prove the untrustworthiness of all manu- 
 scripts, and even printed books, from the faultiness of those that 
 seem the surest, because the latest and carefullest. How, then, 
 ean we trust the older—the medizval MSS.? If such things 
 are done in the green tree, how in the dry ? 
 
 The stream can rise no higher than its source. But the ear- 
 liest source, the oldest MS. extant is, at best, by some monk or 
 hireling of low scholarship. Why, then, attribute to him and his 
 work such high authority ? 
 
 As for books, from which to MSS. the @ fortiori argument is 
 obvious, I gave an example—that of Gray: but that of Shaks- 
 peare is almost as strange. We know how his earliest printed 
 plays, those published in his lifetime, swarm with errors. Must 
 they then, because printed, as it were, under his eyes, be taken 
 
PREFACE. XVil. 
 
 on trust? As well might a temperance pledge-ticket produced 
 by a man who cannot speak for drunkenness be taken as a proof 
 that he is sober. But, though we have no sure standard of 
 reference, no prototype, no original autograph, yet it may be said 
 we must presume in favour of possession—in other words, of the 
 actual text; prescription, too, is for 10. But prescription holds 
 for properties, rights, dignities, not for texts—and presumption 
 here is at best but weak and stands on various conditions, chiefly 
 that of sound sense; if unsound, we have a weak presumption 
 for and a strong one against the text—and in this conflict the 
 stronger must prevail. What then, at last, 15 the legitimate 
 test for any reading? Its intrinsic import—single and compared 
 —no other proof avails—and this it is for critics alone to esti- 
 mate. 
 
 The identity of readings in all or most extant MSS. of the 
 New Testament is alleged against change—but that goes to 
 prove, not so much the truth of such readings, as that all were 
 drawn from one prototype, sound or unsound—we know from 
 the Bible itself that the Old Testament has so come down to us 
 through copies of the one only MS. preserved in Josiah’s reign, 
 and why not the New also ? 
 
 But as this text is so important, it is worth while to discuss this 
 main question upon it—to trace, where we can, and account for the 
 corruptions of the New Testament. These in ordinary MSS. if left 
 to themselves would multiply by a kind of ramification: it 
 would be no one’s business to correct them, and if any one 
 should endeavour it, he would have no authority to stamp the 
 amended text as genuine. Such a MS. would reek therefore 
 like a bog with the alien ink-slough of successive copyists—no 
 one more authoritative than the others. But with the New Tes- 
 tament it is otherwise—its text would of course soon become 
 depraved—more so, than most MSS., from the lack of scholarship 
 among the early Christians. This evil would grow to a pitch 
 that would soon call for correction. But how answer the call ? 
 A free revisal, open to the suggestions of all critics, might be the 
 
XVill. PREFACE. 
 
 cause of scandal—and even of danger—too like what Americans 
 call a free fight—for the Church from the first was infested with 
 heretics : probably then, to guard against this, a compromise was ἡ 
 brought about by those Church personages who happened then 
 practically, to be paramount—and would so control the process. 
 They framed, or as some would say patched and botched up, a 
 conventional standard text, excluding others; which thence died 
 out. This would have much the effect of a rest, in law phrase, 
 on taking accounts—the balance is thereby settled, and thence 
 becomes the base for future reckonings—with the understanding, 
 ordinarily, that the old items, thus consolidated, are not to be 
 again discussed. The object in both cases is to shut out disputes 
 and such generally is the result. Thus the irreption of new 
 
 errors into the sacred text was mainly obviated, but with the 
 loss of whatever good readings were thence arbitrarily precluded. 
 Such is my hypothesis—one that explains, at least, some other- 
 wise obscure facts, and so far warrants itself. The most impor- 
 tant of these facts is the identity of all or nearly all the signal 
 passages, however corrupt, in all the MSS. The variations are 
 mostly insignificant. This would follow of course from the 
 authoritative sanction supposed by me of the Standard Text, 
 Whatever was then and therein recognized and received would 
 thenceforth be protected from further question—for the cloke of 
 the Papal Church like charity covers all sins. The text so con- 
 stituted would be like the Aurelian wall of Rome—which took 
 in and embodied, so to say, material from all the buildings 
 and rubbish that it crossed—old walls, palaces, temples, baths, 
 roadways, tombs, which when once framed in, however strange 
 and heterogeneous, became part and parcel of the great Catholic 
 bulwark—and remain so to this day, in spite of Garibaldi. 
 
 The authority then of the text is merely that of those text-settlers 
 or after copyists—and this I hold very low: that of critical diagnosis 
 very high—specially so, whenever by a more-or less slight 
 change in letters it satisfies both the particular exigency of the 
 passage and the general one of the Gospel. 
 
ᾧ 
 
 PREFACE. xix. 
 
 On the whole then, besides the mischances incidental to all 
 MSS., I conclude that the Bible text is exposed to a double 
 danger—the one from wresting innovative sceptics—who would 
 purge the very blood from the body—the other from wilfully 
 blind churchmen—the latter perhaps the worse. Jor there are no 
 blotches so ulcerous, but will be contentedly skimmed over by 
 the many Truth-ignoring self-seekers and self-servers—the ob- 
 stinate constipatives, self-styled conservatives— 
 
 Touch not a cobweb of St. Paul’s 
 Lest you destroy the dome. 
 
 lest, if you meddle at all you may be led to meddle more than 
 we like—perhaps even with the gold that the Temple should 
 sanctify to godly ends, while some ministers would fain secula- 
 rize and desecrate it to worldly and selfish ones. The Queen’s 
 daughter—our Church—is all glorious within—this of course we 
 hold in abstract faith ; but that her outward belongings—her 
 clothing—is of gold—that truth is what more concerns us—as 
 our subsistence is implied, so our consistence is holden together 
 in it. Stir not therefore such subjects—Wake not the sound 
 sleepers—meddle not at all—but pray for peace and quiet con- 
 tinuance in our days, and passon. Goodly church axioms these— 
 orthodox exhortations—but their results elsewhere, and here 
 specially, as shewn in optimist prejudice for the Standard Scrip- 
 tural Text, fails to command my reverence. 
 
 So much to justify Scriptural Reformation, though both exten- 
 sive and intensive, as I admit mine is, from the charge of 
 irreverence. To other charges it may be open—of rashness, 
 ignorance, prejudice, or any other manifestation of incompetence 
 —of these I must bear the brunt and rebut it if I can. 
 
 As my work is meant to be restorative, I subjoin my main 
 principles of restoration. To make the text meaning from un- 
 meaning—Christian from unchristian—sound from unsound— 
 grammatical, (but this I sometimes waive), from ungrammatical ; 
 in each case with the least possible variation from the Vulgate. 
 For elegance, or what the Romans called concinnity, I am not con- 
 
xexe PREFACE. 
 
 cerned, no more than the Evangelists were: nor do I wish to be 
 wise above that which is written—nor to patch the Gospel with 
 formal philosophy, falsely so called when here applied. Nor 
 have I collated or consulted any MSS. comments or editions— 
 nor noted any variations beyond those in the Elzevir New Tes- 
 tament of 1658—which I take as my prototype—but one subject 
 to correction—as I should take any other letter or writing on a 
 matter that IT understand: for as it would be wrong there, so it is 
 here, to bind my judgment to the vindication, rather than the 
 rejection of casual mistakes. However, I have looked at no other 
 edition—for I wished to be unbiassed, and to restore the Gospel 
 as I best could from the Gospel alone. This avowal may sug- 
 gest to some the story of the German and the Camel, but that I 
 trust is here inapplicable. The variations noted in this Elzevir, 
 which is regarded I believe as the old Standard Edition, are 
 mostly, those in the Revelations excepted, obvious and slight. 
 I have therefore left them unnoticed. For the alterations, how- 
 ever, from that standard, herein set forth, I am wholly and solely 
 answerable. In some of them I may have been anticipated— 
 but in none that I know; but if any part of my building, even 
 a stick or straw of it, belongs to another man’s suggestion, I shall 
 readily renounce the credit of it—and even gladly—for so his 
 judgment will confirm mine. 
 
 I have answered above, perhaps too diffusely, some obvious 
 objections of those who uphold it in its inteority—impurity, [ 
 should say,—the Vulgate text, unless in some slight particulars ; 
 and who oppose any important innovation in it. Besides this 
 general objection I must of course meet special ones. I may be 
 charged with disrespect to traditional authority—with irrever- 
 ence—as many have been, only because they refused to revere 
 what they thought wrong, to worship idols, to profess faith in 
 forgeries, to take on trust flimsy traditions. But I feel that my 
 whole faculty of reverence, that highest of all faculties, is due 
 to God’s truth. IJ can reserve none for man’s devices, however 
 well meant; much less for shams, and delusions, and cutward 
 
PREFACE, x RIE 
 
 shows. The hoher, the more need to be heedful against pollution. 
 The white linen of the saints is hallowed—but that makes alhen 
 impurities show the more foully on it. This faith in MSS. is like 
 the man’s who took a guinea abroad, and as he would carry 
 nothing but currency, changed it for the money of the first little 
 German State he came to, and that money for the money of the 
 next State, and so on, always of course at a loss, till at last the 
 gold dwindled to a copper bit. That, however, in his eyes 
 represented his guinea; and so he took it home and cherished it 
 as gold in devout faith—mentis gratissimus error—to his death 
 day. Even so with MSS.; at every transcription their value 
 sinks—but yet their devotee believes the ultimate one to repre® 
 sent the original, and prizes it accordingly. I may add that 
 printers from the earliest times down to the latest that I know 
 have copied each his foregoer, as slavishly as the handwriters. 
 I may seem, too, and this with many is heinous sin, to regard 
 the flock too much and the shepherd too little—to undervalue 
 the priesthood—which means, or should mean, the presbytery. 
 But none can value more highly the true priestly office: that, as 
 I understand it, which teaches and exemplifies Christian life 
 through love and self-sacrifice, both from faith; but this cannot 
 imply any traditional or personal power in the priest over other 
 consciences. Where the spirit of the Lord is, there is liberty. 
 I say this with sincere and deep respect, for many zealots of the 
 High-Church, who are generally so admirable both for spirit and 
 conduct, that they might well, I think, leave their followers to 
 adopt their guidance in love, from their example, rather than 
 enforce it on them in fear, from their authority. But these 
 questions are beyond my limits. 
 
 I am glad to find, lately, my distrust of old MSS. confirmed; 
 or should I say, superseded by the great judgment of Bentley. 
 I found what follows in a review of his life—“ Bentley regarded 
 all MSS. as palimpsests, and all early texts he held to be over- 
 laid with alien stuff. I am your Pope, said he, when as Regius, 
 Professor of Divinity, he projected a revisal of the New Testa- 
 
ΧΧΙΊ, PREFACE. 
 
 ment. This project, unhappily, he never carried through,— 
 never, that I know, even began on it—He left it for you, some 
 one may tell me sarcastically. Not so—but he left it, however, 
 and no oneelse has taken it up. The priest and Levite pass 
 by, and therefore the lay stranger who takes charge of the bruised 
 body, is not, perhaps, so presumptuous as the sarcasm implies. 
 
 IT omit accents as a late invention, worthless and even worse, 
 of which early MSS. and monuments are clear—to these I would 
 conform—nor do I want to stigmatize Scripture with dots and 
 jots of late tradition. For they are useless as guides to sound— 
 since we do not heed them in our Greek pronounciation—and as 
 éuides to sense they are vain, since they give the copyist’s mean- 
 ing and not the author’s—hence they are not authoritative. Where 
 a word is equivocal we must get its meaning from the context, 
 not from this or that scribe’s arbitrary accentuation. As I wrote in 
 my preface to M.A. Antoninus—* Nimirum in dubiis sensus accen- 
 tui, non accentus senswi, pro reeulf est. Accentus cum signifi- 
 catione faciens, otiosus est; contra, pravus; utrobique molesté 
 ineptus.” Accents might be useful to teach children the vocal 
 utterance of Greek when a living language—but even then they 
 would belong only to primers. How should we like an English 
 who would 
 
 book for grown readers printed with our accents 
 not loathe it as a silly deformity ? Whatever sciolist or scholastic 
 busybodies may say, I declined to have such learned dust—such 
 teazing motes—thrown in my eyes—my sense, and reason, and 
 self-respect too, revolts against them; as did St. Paul’s against 
 the imposition of minute Mosaic traditions on Christian spiritual 
 faith. “Be not entangled in the yoke.” I reject it; rashly, as 
 Pedants may say, but I believe reasonably, and I hope others 
 after me will stand fast in the same freedom. Card. Ximenes’s 
 noble New Testament is free from accents—and thence all the 
 more commends itself to me. 
 
 As for my main purpose, all thoughtful Christians must feel 
 the transcendent importance of truthening the Gospel text. The 
 maxim “misera est servitus ubi lex est aut incognita aut vaga” 
 
PREFACE. Xx1H, 
 
 ͵, 
 holds in both sanctions—of law and grace—the profane and 
 sacred. We require this accuracy even in books of mere amuse- 
 ment; still more in criticism, history, sclence—most of all surely 
 in this repository of Christ’s teachings, this charter of our faith 
 and code of our salvation, this holy lamp-book that should hight 
 us into everlasting life. And yet this task, so far as I know, has 
 never been done, nor even tried, earnestly and thoroughly. [ 
 will not dwell on the reasons why—most of them are obvious, 
 some I have already noted—but I may add, that the Papists, 
 whose main object was to fit their code to their Church, so as to 
 support usurpation by interpretation, were of course not lkely 
 to search truthfully for correction’s sake. They stood on their 
 establishment, and would not have it changed. But it does seem 
 strange that the Reformers, zealous, as they mostly were, to frame 
 and fit their Church to their code, should not first have tried to 
 fit their code to Truth ; or at least, by purging its most obvious 
 corruptions, to bring it nearer to its true standard. This work, 
 which they waived, was easy and of small compass compared 
 with the one they undertook; to wrestle against textual was 
 safer than against hierarchical wrong, backed by principalities 
 and powers and spiritual wickedness in high places: and a re- 
 formed code would or might be a strong groundwork for the 
 structure of a reformed Church. However, from doubt or fear, 
 or self-distrust or dissension, or otherwhence, they declined the 
 task—and so, strangely, and many will say unworthily, it de- 
 volves on me—from my casual ownership of a pocket Elzevir 
 New Testament—a chance which may God turn to good results. 
 
 For myself, I have herein done conscientiously my earnest dili- 
 gence. 1 have endeavoured to vindicate Reason in Revelation; to 
 redintegrate the holy text from corruptions, studied or slurred, 
 without respect to persons—repudiating utterly the tyranny of 
 tradition, the papacy of scribes, and the pretended infallibility of 
 their manuscripts. I have made it my labour of love to restore 
 the Scriptural design, as in some saintly mosaic of the early 
 Churches, by studying, primarily, both its general and partial 
 
 d 
 
XXLV. PREFACE. 
 
 meanings: and then, by supplying for their fulfilment the missing 
 fragments: obscured by ancient dust and darkness, and replaced 
 by all kinds of blunders and depravations: or, to give a still more 
 solemn illustration of my purpose, I have studied to repair the 
 Temple from its own old outcast stones: with what success others 
 must judge, if any think it worth their while; but I believe that 
 I have cleared the text from hundreds of errors, many of them 
 momentous, and some vitally so. This clearance, if real, is 
 rather perhaps from sincerity and thorough will, backed by such 
 scholarship as belongs to me, than from other critical faculties or 
 facilities. Of the last, indeed, | have had none. For this work 
 was prosecuted in very remote and wild countries, amid circum- 
 stances wholly alien to it; without books for reference—not even 
 a Lexicon, except for a few hours. “Sir, thou hast nothing to 
 draw with, and the well is deep.” This expostulation to our 
 Saviour if applied here, may with many imply rather a reproach 
 to my presumption than a palliation of my shorteomings: for 
 where hard to write, it is easy not to write 
 
 anyhow it can ex- 
 euse only slight failings. But my spirit stirred me, and the book 
 prompted by it is not, I hope, worthless. If, which 1 hardly 
 hope, it should find any fair acceptance, I may be encouraged to 
 print my notes on the Epistles and Revelation, and so to complete 
 my plan for the whole New Testament. 
 
 In conclusion, | may add that a correct Bible-text is now 
 specially important; for correction must precede translation, and 
 this I hope will be vouchsafed to us anew before long. For our 
 actual version is sadly in fault, both for meaning—scholarship 
 being scanty at its date 
 
 and, generally, for diction ; except that 
 its somewhat antiquated cast seems to solemnize it—but this 
 may be retained, and then the only loss would he the breach of 
 sentimental association. That, I allow, is no slight drawhack— 
 but the advantage is still great and paramount, and as such 
 should be holden and made good. But when may we expect the 
 new translation? I answer when the powers of light shall pre- 
 vail over those of darkness. That may be delayed awhile—for 
 
PREFACE, XRV. 
 
 obscurativeness is still strong—but only awhile. It is become a 
 need, and must become a fact. This little work is destined, most 
 likely, for I am too old for self-illusion, to die still-born, But if 
 it should so far succeed as to quicken or any wise help that 
 translation, I shall be well rewarded.* 
 
 I append a note of some usual sources of errors in Greek 
 transcriptions. These I beg readers to bear in mind. 
 
 * I have seldom noticed the errors of our established English text, unless to 
 justify changes in the Greek. My limits would not admit notices of both. 
 
MATTHEW. 
 
 Ci dowel: I read, after Βιόλος, yeveahoyos, or ὡς γενεα- 
 λογος. lost to Copyists eye from likeness to yevecews follo- 
 wing. C. and D. For this generation is stated not positively, 
 but presumtively; on the legal, and therefore genealogical, 
 presumtion from marriage. Without this reservation it has 
 no reference to Christ. 
 
 As Prefaces are often unread, I wish here to repeat 
 shortly from my own, that with the utmost reverence for 
 the Gospel, I hold its vulgate text to be of no critical 
 authority in passages of doubt or difficulty: no more than 
 can be claimed for any text drawn from later mss. in a 
 series of scores or perhaps hundreds; all by unskilled trans- 
 scribers: for no one I believe will deny that our vulgate 
 is the result of such transscripts. Where the text therefore, 
 to a sound scholar, seems faulty, the presumtion is that 
 the Copyist has corrupted it. I wish to be as clear from 
 arrogant judgement on scripture, as I am from irreverent 
 feeling: and I regret deeply to find strong, and perhaps 
 startling, changes so often needed — but to dissemble or 
 slur an ulcer is not to cure it; and after 18 centuries of 
 aggregate corruption, it is high time that a cure, and a 
 thoro’ one, should be endeavoured. For myself I conscien- 
 tiously trust that the alterations proposed by me tend to 
 strengthen and redintegrate the text, and confirm the truth 
 of the Gospel. 
 
 v. 20. for παραλαόειν, παρα being I think wrongly pre- 
 posed, we may, if change be needed, read ὡς xapxéatyy 
 λαύειν — as a transgressor — ὥσπερ ahoxyov is less likely. 
 some may prefer rapa 6da6yv Δ. fear not an account of 
 discredit, damage &c. 
 
2 MATTHEW. 
 
 v. 24. παρελαόξς may seem to conform vulgate παραλ. 
 in y. 20: but copyists often like other mendaces, mendam 
 menda affirmant. back one falsehood with another. I pro- 
 pose παρ 6 εδοξε, chaGe C. A. but the vulgate may possibly 
 be right. 
 
 C. 2 v. 6. for yy Iovéa read py atdov. be not ashamed. 
 omit ovdaue> which contradicts Micah, and is irreptitious 
 from preceding αἰδου. for εἰ r. χαὶ et, and for τοῖς ἡγεμόσιν 
 (mistaken from ἥγουμενος below) read τοῖς συνηγμένοισιν. 
 Matthew will thus agree with Micah. tho’ you be least 
 in the aggregates of Judah. 
 
 v. 22. for απελθ. r. χατελθ. which means specially the 
 return of fugitives. 
 
 C. 3 v. 8. for aftovs perhaps αξυλοὺς. spiritual, unwooden, 
 not from trees. ref. to v. 10. 
 
 v. 9. Abraham was long dead. how could he have 
 children carnally? spiritually he might, as Father in faith 
 to all believers. 3 Gal. 5 &c. read then texva ex νοῦ from 
 the mind. or tw vw Aép. 
 
 v. 14. for dtex. τ. dteywy exwhvev standing between Jesus 
 and water. or ὃ exwy by words. dtex. means persistence, 
 and John did not persist. I once preferred δι etxw. vocis- 
 que resultat imago. or δύ χω. both meaning echo — or 
 return of call on caller. probably then a current phrase 
 and here pertinent. John echoing Jesus’s request, baptize 
 me. but this may be deemed fanciful. 
 
 v. 15. for aptt r. aptioy ounw. δυτω Yap πρεπὸν ες πίστιν 
 yy. π. Let me pass into the water, not being yet perfected. 
 cleared typically of sin by baptism; for so, unto faith, it 
 becomes us to fulfill all legal righteousness. The change, 
 tho’ so slight in letter, is vital in spirit. for it implies that 
 Jesus, as vtoc ἀνθρώπου, representing humanity, (as vtos 
 Βηλιαλ represents Belial) needed, like other men, to become 
 regenerate by baptism from his human nature. The vulg. 
 is strange and unmeaning — John I believe here represents 
 Judaism and Jesus Humanity. The two were to cooperate 
 for Christian communion. — Prepare ye the way of the 
 
 Lord. 
 
MATTHEW. 3 
 
 v. 16. svfv¢e I think here, as often in Mark, was a 
 marginal direction for copyist to write a word strait out, 
 not abbreviated. so it was mistaken into the text. for αὐτῷ 
 r. avw αὐτοῦ C. 
 
 C. 4 v. 1. after πνεύματος r. tov. v. 2. for ὕστερον (sense- 
 less) r. ὕστατον extremely. 
 
 v. 3. I must ask in all reverence, can any one take 
 this temptation as actual? To me it is visional. I read 
 ovap ὃ πειρ. as in Homer ἐνύπνιον yMev overpoc. or χατ᾽ overpov 
 before, or after, ὃ πειρ. C. 
 
 v. 5. for παραλ. perhaps περᾶν h. a. takes him on. 
 
 v. 7. exm. implies success, which cannot be against God. 
 Yr. ἘΠῚ πο 566. ὁ: 5. ν. 22. ; 
 
 v. 16. for χωρᾳ τ. stevoywpta Β. and C. valley of shadow 
 of Death. 
 
 v. 24. for ax. r. exh. Copyists, it seems, took almost 
 indifferently azo ὑπὸ emt. — also xat, xartor — enet, et. hence 
 many perversions. 
 
 C. 5. for to r. τι. v. 3. xtwyot tw πν. means blessed 
 are beggars to the spirit. C. such beggars are blessed. 
 for they are sure to get what they beg. but see note on 
 Luke 6. 
 
 v. 8. I think after auto: we should read ev διαυγει. trans- 
 darently: referring to xa. τὴ x. 
 
 v. 13. for xatanat. r. χοπριᾳᾳ χαταπατεισθαι. ἀπὸ των a. 
 to be absorbed in dungheaps, away from households. salt 
 when mawkish or mild is often better for manure. 
 
 v. 9. τ. Θεοῦ 6v xd. are sons of God — by whom they 
 shall be called — to Heaven. 
 
 v.18. after yy σ᾿. στη. ἰωτὰ ev ἡ μιὰ xepata αὐτοῦ ov 
 μὴ στὴ 9 μὴ παρελθὴ ὕπο tov ἐμοῦ (or τοῦ ἐμοῦ νομοῦ) ἕως 
 αν παντὰ γενὴ ἔν γένηται. yap too should be γαρα. Truly 
 however I tell you, until Heaven pass away and earth stand, 
 no jot of the law shall stand which shall not pass under 
 my law, that all things may become one. This makes the 
 whole consistent and reconciles v. 20 to the rest. Christ’s 
 meaning vy. 17 to 20 is mainly to assert the supremacy of 
 his new spiritual law over the old cerimonial one. The 
 
 1* 
 
4 MATTHEW. 
 
 vulgate obscures that meaning, and this change clears it. 
 the words supplied being so like those foregoing were 
 thence lost to the Copyist’s eye: this often happens. Orientals, 
 from before Xt., studied for this kind of παρανομασια, by 
 antithesis, parallelism and discrimination. Such refinements 
 of diction make, to the Arabs, Persians &c. the main charm 
 both of Poetry and Prose. Jewish Comments, Talmud &c. 
 abound with them. Critics of N. T. should bear this m 
 mind. The above change is confirmed by Christ's words, 
 Heaven and Earth shall pass away but my word shall not 
 pass away. Some may prefer ov py παραλυθὴ as referring 
 to λυσὴ in v.19 and συντεληται for γενηται. T= TL. 
 
 ν. 19. after οὖν r. ov. so meaning is contrary to vulgate. 
 He who keeps small ordinances of law shall have small 
 credit. Xt. in these 4 verses declares law to be, not 
 abolished, but merged in Gospel; as elsewhere: Law was 
 till John: but since then &c. Xt. probably held Bible in 
 hand while speaking-hence tovtwy. after ὃς Gav τ΄. ev πιστὴ 
 χαρδιᾳ ποιησὴ χαὶ διὸ. tas eyas, δυτὸος μεγας. words supplied 
 being passed over by copyist from likeness to next. 1). 
 
 v. 20 r. μὴ πιστευσητε, περισσευσὴ δ᾽ 7 δικ. making quite 
 another meaning. If you have no faith, then, tho’ ἄο. 
 The vulgate exalts legal righteousness, this reading exalts 
 faith over such righteousness. Indeed the vulgate thro’ 
 these 4 verses contradicts the main scriptural truth which 
 the proposed readings confirm — that the law was a rudi- 
 ment not to be destroyed but developed and perfected in 
 and by the Gospel: a schoolmaster to lead us unto Christ. 
 
 v. 22. strangely perverted. for t xp. r. tH στατὴ xp. 
 or τὴ στ. χαρδιας xp. wrath must submit to solemn stated 
 judgement. for cvvedpup (meaningless) r. συνειδοτι νῷ con- 
 science. for tov π. r. tov ev Eavtw πυρος. All this means 
 that for wrathful or wrongful utterances we are amenable, 
 not to law, but to later selfjudgement: whereas the Vulg. 
 condemns outrageously each hasty word to pains of law 
 and Hell. this ultra Draconian rigour would make salvation 
 hopeless and confuse venial with heinous sin. The mind 
 
ΜΑΤΤΠΕΥ͂. 5 
 
 as Milton says makes its own heaven and hell. this illu- 
 strates the y. tov ev εαὐτῳ πύυρος. 
 
 v. 25. this text is too clumsy and constrained to be 
 true — r. dwpov cov ες Oeov, vtots Θεου evvowv. Something 
 of this in a blurred or effaced ms. might seem to a copyist 
 like ισθι; which he would put down; and omit what else 
 he could not make out. The sense, a true one, is. Then 
 take your gift to God, when kindly disposed to God’s 
 sons. 
 
 v.25. τ. Tw avt. cov συνταγου ἕως ὅλου, ὅτε et ev ty 
 evodw μ. % agree on the whole matter while in good way, 
 or on fair terms, with him: before you call lawyers. ἕως 
 ὅτου in vulg. is until. it can’t mean while. 
 
 v. 28. τ. περισσως προς. who looks on woman needlessly 
 or curiously. 
 
 v. 29. for μελων r. σελων lights M =. distinct from 
 vedkwy in next v. 
 
 v. 36. Vulg. does not give reason clearly. r. owooys, 
 ov μὴ ovoy σοι. ov δυν. It is not your own — no more 
 than Heaven or Earth. You cannot ἄο. 
 
 v. 37. r. ex νοῦ πονηροῦ seems likelier. 
 
 v. 39. The vulg. would seem to abrogate all safeguards 
 of law and righteousness against wickedness. I believe the 
 injunction is meant spiritually — and hence I propose py 
 evtos (Or py αντιστας) αντιστηναι — don’t resist inwardly 
 tho’ you must outwardly — cherish good will to the sinner 
 even when you chastise his sin. This interpretation saves 
 both Love and Law — πνευμα and χοσμος. Perhaps the 
 true reading may be μὴ avtos a. tw π. aAN ὃ vouos. ὅστις Ke. 
 Dont strive yourself — Let the law redress you — NOM 
 being overlooked from likeness of N and M to A and AA. 
 
 v. 45 for υἱοι r. γνησιοι lost in γενησθε. genuine sons 
 of your fathers own spirit. for the sons can’t become the 
 fathers mere sons; they are and always were so; but they 
 may become genuine sons. 
 
 v. 48. I read επεσθε οὖν duets (perhaps υἱεῖς) teAetor εἰναι. 
 Follow on to become perfect — towards perfection — not 
 as vulg. Ye shall be perfect — for they never can be. 
 
6 MATTHEW. 
 
 C. 6 v. 2. for ἀπεχουσι which seems pointless r. ἀπηχοῦσι 
 they trumpet away their reward. he who cries his bene- 
 faction cancels it — said proverbially. 
 
 Vv. 0. Yr. anyyovet. 
 
 v. 6. taytetov or storeroom must be too much frequen- 
 ted for prayer. I suggest Ttwwveov. Plutarch tells us that 
 M. Antony built himself a Τιμώνειον for retirement. as 
 Timon the misanthrope did. The word, from special may 
 have become usual. as in boudoir — which meant a room 
 to sulk in. 
 
 v. 7. for ὄατταλ. stuck in by the copyist as a dead stop- 
 gap r. Gatpayak. wearisomely, like croaking frogs. This 
 “long drawn-out” nuisance is too well known to Marshmen, 
 and makes the burden of chorus in Aristoph. play of frogs. 
 
 ν. 11. I cannot, without awe, undertake to change the 
 Lord’s prayer — but I feel sure that in reforming it, I 
 am truly restoring it, from the copyist’s words to Christ’s 
 own. J read Twv tov aptovy ἥμων tov ext οὐσιαν τὸν τε ext 
 Θυσιαν boc ἥμιν ες γης epqyov. Of both which (heaven and 
 earth) give us the bread. that for substance and that for 
 spiritual sacrifice, for earth’s desert. This seems to me 
 wholly satisfactory — nor can I believe that the Saviour 
 would involve this his universal prayer, meant mainly for 
 the lowly and unlearned, in darkness so impenetrable as 
 that of the vulgate ἐπιούσιον. the change of oypepov, which 
 seems insignificant, to es 74s epyyov is scripturally suggestive, 
 — for it shadows forth, as in a parable, the analogy of 
 life’s pilgrimage to Israel’s in the desert — emt ουσιαν δισσὴν 
 is a slighter change, but, I think, less likely. 
 
 ν. 13. Can we admit the idea of an allwise and good 
 Father leading his children into temptation — I propose 
 — μὴ εἰς σε cheyyys Tas εἰς π. ahha ρυσαι fas an αὐτου. 
 τοῦ πονηροῦ τισις. cov eott &c. Prove us not by thy stan- 
 dard (of perfection) for trial. Vengeance is of the evil one 
 (6 πειραξων, dia6ohos.) of thee is the kingdom &c. I object 
 further to the vulg. that it deprecates trial as probation — 
 whereas that is the Christians normal life; as declared 
 throughout N. T. In other respects too, the substitution 
 
MATTHEW. 7 
 
 will I think approve itself to fair Critics. I once changed 
 γενηθητω — thy will be done — to γωνιαθητω. thy will be 
 made the cornerstone of constitution. From it may we 
 “build up our being”. This still seems to me precise, 
 sound, and important — therefore not unlikely. but I do 
 not urge it. 
 
 Some, I know, may be almost horror-stricken at such 
 changes. But I ask them, what are we to do? All our 
 extant Mss. of N. T. are evidently from one original. which 
 was promulgated, so we may assume, as the authoritative 
 statement of the text, for settlement of disputes. But how 
 the text came to be thus reduced from conflicting elements 
 to this standard system we can never know. The Mss. 
 collated would often be faulty — with blots erasures gaps 
 defacements and blunders. The fairest too and easiest, 
 not the oldest would be deemed the choicest. However, 
 the task was quite hopelefs in those dark times, for it is 
 beyond the utmost critical sagacity of our own. Suppose 
 a common case — words blurred effaced or somehow utterly 
 obscured. The copyist cannot make them out. he is perhaps 
 a mere bungler. But he must write out something — and 
 so he does. of course not rightly — the chances against 
 that are beyond calculation in most cases. We have then 
 this alternative. To take his stupid senseless botchwork 
 upon trust — or the conclusions of reason from thoro’ and 
 critically learned examination — I prefer the latter. 
 
 v. 16. for agav. which to me is null, I read ραφανιζουσι 
 — lengthen their faces radishlike — Jesus preferred homely 
 illustrations. . 
 
 v. 16. for aney. r. ἀπηχουσι as before. possibly, here as 
 there, axepovet; they will renounce; they won't like the only 
 reward they ‘ll get. 
 
 v. 22. after οφθαλμος r. ὃ οφθαλμου vous C. the omission 
 destroys the sense — then for οφθ. cov τ. οφθ. νου. 
 
 v. 23. for οφθ. cov r. οφθ. νου. for εἰ r. σχοπει as in 
 Luke. put stop after σοι. then r. Latavas sxotos εστι, tov 
 σχοτισαι φως cov or σον. Be heedful then of the light within 
 thee. Satan is darkness, to darken thy light. 
 
8 MATTHEW. 
 
 v. 25. τ. ext πλεῖον. Is not life meant for higher pur- 
 pose than food. This gives a holy meaning — the vulg. 
 means nothing. Compare v. 33. 
 
 v. 26. τ. οὐχ ὗμας padhov. ὅσον ὃ. avtwy by as much 
 as ye are above them. 
 
 v. 27. τ. μεριμνων΄ διαιταν C. (lost in dvvatat.) Who by 
 over anxiety about food — diet — can add &e. if διαιτα 
 be dropped the meaning is dropped. food and raiment are 
 parallel’d throughout. here the question is of food — in 
 next v. of raiment. r. 7A. αὐτου; Νηδὺν ava, χαι νοῦν cate. 
 leave in peace the mind as you do the stomach — not 
 troubling it — see note on Mark 12. 
 
 v. 30. for σημερον ovta r. 6. φυοντα. gv omitted from 
 likeness to ον. 
 
 C. 7 v. 1. read axyys Clost from avty¢ preceding’) μὴ 
 xp. WY axuys μὴ χριθητε. Judge not to extreme of rigour, 
 lest &c. Summum jus summa injuria. It may be axuy, 
 axuyy, or axuys. The added word satisfies the sentence. 
 whereas the vulg. contradicts next verse, which assumes 
 that we ought to judge..see c. 15 v. 16. 
 
 v. 4. τ. ev tw οφθαλμωῳ cavts. 
 
 v. 7. r. attette ev see v. 11. 
 
 v. 8. τ. πᾶτρος yap ὃ attwy λ. ὃ det. C. who asks of the 
 father receives what he needs. see C. 6 v. 32. this leading 
 idea is followed in next verses. 
 
 v. 11. τ. tots υἱοῖς attovow. for the Godly and faithful 
 are sons of God as the wicked are sons of Satan. the 
 vulg. misses the sense by dropping the parallel between 
 the heavenly and earthly Father. 
 
 v. 12. Jesus here ordains. the new covenant of grace; 
 and could not say this covenant of grace is the covenant 
 of law and the prophets. The vulg. then is false. r. ovtw 
 - Yop εστι veovowos ὃ νομὸς χαὶ δι mpopytat πληρωτοι. for thus 
 is the old law merged in a new law, and the prophets ful- 
 filled. or perhaps τοιοῦτος γὰρ εστιν 6 νομὸς διος xat δι προ- 
 φηται — the law is what its exponents make it. if you 
 expound and apply it graciously it becomes gracious. 
 
 v. 23. r. wpodoyysw I will speak sternly. 
 
MATTHEW. 9 
 
 v. 25. r. ἐπληθον flooded, for ηλθον. perhaps προσεπαισαν 
 for προσέπεσον. which means rather prostration of adorers. 
 
 ν. 29. τ. οὐχ evvovyws, ὡς not eunuchlike, emasculately 
 as the scribes; what to us is coarse was not always 
 thought so then; this we learn from other passages; but 
 scrupulous readers may substitute ov yavvws: which means 
 funguslike, pluffily. 
 
 C.8 v. 1. r. azo tov oydov πολλοι. vulg. is instance of 
 copyist’s lazy χαχοηθες. 
 
 v. 4. for αὐταῖς τ. αὐτοπταῖς. 
 
 v. 5. r. προσηλθεν ev Coyw car. likelier than on foot. 
 T. and I readily convertible. for παραχάλων r. προχάλων. 
 
 v. 9. corrupt — all critics must-agree on that — not 
 so on correction. I read χαὶ yap eyw avOp. ὃς εἰμι; dratov 
 ὑπὸ εξουσιαν, εξουσιαν sym. (eywv) ἕχατον ὑπ euavtov στρ. 
 For even I, who am merely human, under the consuls 
 power, have yet myself power — I say to one &. — 
 My human word is obeyed, much more your divine one 
 
 v. 18. r. πολλοῦ acyodous oyhov τοὺς περι avtov. seeing 
 his disciples (ot περι a. is a Greek idiom) hampered by the 
 croud, bad them cross over. He wanted to withdraw them 
 from the croud. The vulg. omits this, tho’ essential. 
 
 v. 19. τ΄. tts for εἰς which is too barbarous for the author 
 tho’ not for the copyist. 
 
 v. 23. τ. yxohovbycav ev avtw — a slight and sure 
 variation. 
 
 ν. 28. This narrative involves to most a sad stumbling- 
 block, which may be removed from it by addition of ὡς 
 exyjtiacav (or ὕπητ.) after ὕπηντησαν. C. there met him, so 
 the Gergesenes charged on him, two &c. Thus the story 
 is fabricated by the Gergesenes as a pretext for their after 
 injunction, v. 34, that he should leave their country. they 
 being disbelievers. This clears the whole. on this basis 
 we should read in v. 33 ὡς egasav, εφυγον — the hoggards, 
 as they said, fled — the Evangelist not vouching it. The 
 serious discrepancies in Mark and Luke, who states, that 
 one man only met Jesus, tend to show that the rumour 
 had no reality. 
 
10 MATTHEW. 
 
 C.9 v. 2. στ. ἅμαρτιαι. vooov χαθαριζου. not thy Sins be 
 forgiven thee, as in our vulg. but thy failings, (defaillances 
 in French) — thy infirmities be discharged. Thou art 
 cleansed of thy disease. Jesus throughout means bodily 
 defaults. But the scribes choose to pervert his meaning. 
 The next verse begins with τινες (ovv) τῶν yp. 
 
 v. 6. for emt τῆς γῆς rv. ex πατρος exttayys. That the son 
 of man has power from the Father’s commission, to dis- 
 charge all kinds of faults. r. παντοιας after ἅμαρτιας C. 
 
 v. 8. r. e€ovotav avtw τατιχὴν (ev) τοῖς αθεραπεύυτοις. or 
 νοσοις avev θεραπειας. A. and C. give key to both solutions. 
 ανθρωπος is a common stopgap for copyists. 
 
 v.10. for xat tov r. εχεινου. Matthew’s house. The 
 vulg. in the house, must be wrong. 
 
 v.15. I once read ὕειοι swinish feasters — followers 
 thronging in — ὠθευνθ᾽ ὠσπερ bes — but this is less likely. 
 
 v. 16. for atpet r. εἰρυει drags — precisely what the patch 
 does. 
 
 v.17. for asxot ἀπολ. which is a mere repetition read 
 otxtaxot anopovuytat’ the household is scanted. 
 
 v. 23. for avdytas r. akadaCovtas — or ολολυζ. 
 
 v. 27. for avtw I read avtot of themselves — unled — 
 as ipsae. Ipsae sponte domum repetent e rupe capellae. 
 Virg. 
 
 C. 10 v. 6. τ. tov otxon. 
 
 v. 11. for εξελθητε rv. εξελαθητε till ye be driven out. 
 see v. 23. for petvate perhaps vetwate ministrate, feed, rule. 
 all three senses tell here. 
 
 v. 17. for avépwxwy (unmeaning) r. ἀναθρητων unproven 
 — ἀνθρωπος and its cases are often questionable — a word 
 so familiar is readily put for any similar one of which 
 the copyist is not sure. 
 
 v. 23. for ελθη. r. exAvOy till the son of man be released 
 — die. this conduces to what follows: as Master suffers, 
 so must man; and it removes objection of unfulfilled pro- 
 phecy. 
 
 v. 26. τ. οὐδεν Yap eotw x. yea, let nothing be hidden &c. 
 speak the truth boldly — as in v. 27. or ες οὐδὲν yap εστι 
 
MATTHEW. 11 
 
 ctx. to no purpose is anything hidden — paullum sepultae 
 distat inertiae celata virtus. see John 7 v. 4 where Xt’s. 
 brothers bid him show his light. 
 
 y. 41. for ovoux perhaps evvoua customary dues. 
 
 C. 11. v. 6. after σχανδαλισθὴ τ. σχανδαλιση. Blessed is 
 he against whom, as teaching my word, others stumble 
 and hate him, if he stumble not himself. 
 
 ν. 7. after σαλ; r. οὐμενοῦν — in vulg. the question is 
 unanswered. 
 
 v. 11. τ. 65¢ utxpw ὕστηρος ev yy, ev τὴ C. &e. but he, 
 (Christ), who came a little after John on Earth is greater 
 in Heaven than him. 
 
 v. 12. the vulg. is senseless. I read after Barttctov απὸ 
 πιστεως aptiov ἣ ὄασιλεια τῶν ovpavwv, οὐχ apa (or οὐ ’pa) 
 vouwy ὄια ζητειται, χαι οἱ ὄιασται παρα ζητουσιν αὐτὴν. From 
 the Baptist’s days the K. οἵ H. is sought from perfect 
 faith, not by compulsion of law, and ,the compellers — 
 zealots of the law — seek it wrongly. 
 
 v.19. τ. ὧν χαι εδιχαιωθη. wy TH σοφιὰ απὸ τῶν τέχνων. 
 αὐτὴ anatys. friend of sinners; Of whom he was justified 
 — not by technical or professional wisdom. that is of deceit. 
 
 v. 25. anoxptlets like avbpwxos from its obviousness ser- 
 ves the copyists as a ready kind of film-word to slur over 
 ulcers. I read αποπιχρωθεις see v. 20. some may prefer anex- 
 χριθεις rejected scornfully excreted — exactly as σχυβαλα 
 in St. Paul. tepewv or tepov may be lost in xatow preceding 
 — then it would be, rejected by the Priests or from the 
 temple. απὸ νοῦ xptHetc, being deemed mad, is possible. axo- 
 χριθεις In sense of answering must be wrong. it answers 
 nothing — but it may mean abjudicated. for εξομολογυυμαι 
 r. εξ ὅλου νοῦ ευλογουμαι. 
 
 C. 12 ν. 5. for τοῖς σαδόασιν τ. εἰς συμόασιν, on contin- 
 gent need. 
 
 v. 11. for ανθρ. ΓΤ. νωθρος stupid. ανθρ. at best cumbers 
 the sense — aypotxos is not so likely. for tots σαδόασιν r. 
 εἰς συμόασιν τω ca66atw. at need. 
 
 v. 20. I have not at hand a Hebrew Bible for collation 
 of the two texts. but if the Greek only were in question 
 
19 MATTHEW. 
 
 I should read it thus. αὐτὸν (κατα) xakapov σ. ov x. xat xaTa 
 χαμῖνον τυφομενὴν οὐ σύεσει τις (or Latavas) ἕως av exGady 
 νειχος εἰς χρασιν — Him as a bruised reed none shall break, 
 as a smoking chimney none shall quench, till he cast out 
 contention for amalgamation — of Jews and Gentiles — 
 of course with xpacts for xptots in v. 18 also. This xpactc, 
 communion, being the main thing meant. but Hebrew may 
 confirm xptow and λινον. if so, my suggestion is void. αὐτὸν 
 I get from adjoining αὐτοῦ v.19. I say adjoining, tho’ the 
 words are disjoined now by division into verses. But this 
 dates only (I believe) from Stephens’s Editions — _ before 
 then each Gospel text was like Jesus’s coat, without seam 
 — one throughout. 
 
 v. 30. τ. ov xa? ἐμοῦ and eva ov ox. He that is not 
 with me is not against me — and he that gathereth not 
 with me, scattereth not mine. this agrees with Xt’s. word 
 elsewhere — which vulgate contradicts: schoolmen and 
 churchmen may make capital of such contradictions; 
 which should be left to them; for they don’t belong to 
 the simplicity that is of Christ. Here, too, there is a spe- 
 cial reason for the change. Christ here renounces personal 
 and human authority; which, while he disclaims for himself, 
 he claims for the holy spirit. This the next verses prove. 
 
 v. 51. τ. ανθρωποις ες ἀνθρωπους --- from man against man. 
 
 ν. 33. How could Jesus give this alternative? as if no 
 moral difference were between the two courses. I read 
 ἢ πνοιὴ Ijoov ποιησεται and 4 mvom Latava ποιησεται. The 
 breath (spirit) of Jesus will make for itself the tree good 
 — the breath of Satan, evil. This continues and con- 
 summates the foregoing suggestion of the spirit — only 
 that for πνευμα its analogue πνοιὴ is given — breath or 
 air to the tree being what πνευμα or spirit is to the soul. 
 Thus we have a coherent whole, and one full of important 
 Christian meaning. Satanas is a word often abbreviated. 
 thence so many blunders. 
 
 v. 36. I propose nav pyua epyov. ὃ cav Δ. every word 
 is a work. whatever men shall say they must account for it. 
 
 ν. 87. Vulgate omits reason why we shall be judged 
 
MATTHEW. 13 
 
 from words. read ex yap epya τῶν Aoywv ex Yaou τ. h. for 
 works are from words — from thy words forsooth (7 apz) 
 thou shalt be justified. 
 
 v. 39. I suggest ες σημεῖον, ὃ ext πίστει & πιστιν) ζητει, 
 ETL απιστησει. χαὶ σ. οὐχ εὐδοχησεται ζο. — an evil g. at 
 sight of the sign, which it seeks for belief, will yet dis- 
 believe — and no sign will be pleasing to it, but that of 
 Jonas — that which brings my death. Such is the sense 
 required; and thus the faulty word επιζητει is corrected. 
 
 v. 43..a dark parable. I read δ avopfwtwy τρόπων. So, 
 the unclean spirit is that ‘of the sensual man, which, when 
 sated, leaves sensuality and goes thro’ reformed habits. or, 
 if we retain ανυῦρων τόπων, thro’ dry doctrinal places. — 
 Thus it becomes intellectual; but getting thence no rest, 
 it goes back, and finds its home (heart) cleared of sensua- 
 lity, and so prepared for seven worse spirits — mental — 
 such as ambition, selfpride. worldliness &c. which make 
 his later spiritual state worse than his former sensual one. 
 I once read apvédpwy (or ayavpwy) τύπων for avvdpwy τρόπων. 
 
 Ο. 18 v.11. I read Ihons yap evder οστις yap exer Ke. 
 For faith is wanting to them — for whoever hath faith, 
 to him &c. Faith is clearly what they lacked; and Faith 
 should be named, for the sentence is else obscure; besides 
 in all doctrine of Christian duty Faith should have fore- 
 most place. 
 
 v. 14. The vulgate here and in v. 12 means in substance, 
 These people are ignorant and obstinately prejudiced; there- 
 fore so let them be — and so I leave them — They don’t 
 see or hear Truth, and therefore I don’t set it forth to 
 them, but talk to them in parables — as they have no 
 religious spirit, I don’t impart any to them, but take from 
 them whatever chance they have of getting any. Who can 
 believe these to be Christ’s words? He came to preach to 
 the poor, give sight to the blind and so on. If any Mis- 
 sionary spoke so what would be thought of him? I read 
 Ava τοῦτο, ιἰδιᾳ tov tatov, to ὗπο εν παραὄολαις λειαις (αθου- 
 λοις ὡς) αὐτοῖς λάλω, ott ὄλεποντες (ta εξω) τὰ εσω ov ὄλε- 
 πουσι. Therefore as the special artifice of the physician is, 
 
14 MATTHEW. 
 
 I speak to them the under truth in smooth parables, be- 
 cause seeing ἄορ. We all know the doctors device with 
 children. pueris absinthia tetra medentes melle tegunt. Luer. 
 Thus the never failing kindness of Christ to the poor, the 
 ignorant, to children and even to sinners, supersedes the 
 strange harshnefs of the vulgate: which is even stranger 
 in the Elzevir variation. I speak to them in Parables that 
 seeing they may not see and hearing &c. Did Christ then 
 come to harden Mankind against Christianity? The change 
 merely amplifies the vulgate text from its own elements — 
 which the copyist cut short not discerning or not under- 
 standing the full sentence. — A. B.C. D. such correption 
 is a common kind of corruption. ἅἄδειαις or γλυχεῖαῖς may 
 be read for hetatc. 60 or teyvy, is understood after ἰδία. 
 
 v. 14. r. ἅμα πληροῦται. 
 
 v.18 ends with παραύολην. 
 
 v. 19. r. tov ometpovtos ὃ Aoyos, 4 οδος tov πονοῦντος. 
 A. B.C. D. The word is of the sower, the wayside (road) 
 is of the labourer — is meant of him. r. tote epyetat. r. 
 ovtwms sottv. Thus fares the seed sown &c. not as in our 
 translation, This is he which received seed by &c. which 
 confounds sower seed and soil most unlogically. 
 
 v. 20. τ. ovtws ἐστιν 6 or perhaps δυτως with stop. then 
 cotty ὃ tov Ak. There is who receives &c. Est qui non 
 curat habere. common Greek and Latin form. 
 
 v. 22 and 23 in both évtws as before. Thus hearers are 
 of 4 classes. The labourers — the flighty, fickle, fashion- 
 able and excitable. the anxious selfseekers — the Godly. 
 The vulgate specifies the 3 last classes, but strangely omits 
 or slurs the first, which should be the most heeded. For 
 working people make the bulk — not only of mankind 
 generally — but specially of “the unconsarned” as negro 
 preachers call them — not only from their numbers, but 
 also because from exhaustive and hardening toil they can- 
 not cvvtevat. commit to mind as to a seedbed — teachings 
 and preachings. 
 
 v. 25. for avOp. r. αγροιχους. 
 
 v. 28. for avopwnos r. av φθονερος or φθονον xpos will 
 have done it enviously. 
 
MATTHEW. 1 
 
 ῶσι 
 
 v. 35. for ερευξομαι r. εξορυξομαι. I will dig out. 
 
 v. 36. for τὴν τ΄ tty’. 
 
 v. 41. r. mavta ποιουνταὰ every one who doeth. 
 
 v. 45. for ἀνθρώπω r. ανθραχων — of coals — He who 
 turns from the world to Religion is like a coal-dealer 
 seeking pearls. 
 
 v. 52. for ανθρ. r. avopfwrw and xatvov evexa χοινὰα xat 
 παλαια. every scribe instructed to k. of ἢ. is like a rein- 
 structed (new-minded) householder who for sake of the 
 one new thing needful casts out of his treasury common 
 and old things — εχόαλλει in same sense as in vy. 48 —- 
 its natural one. 
 
 v. 57. Yr. οὐχ εστι π. εἰ μὴ ativoc. a man is no prophet 
 unlefs he be despised &c. vulgate is untrue, for some pro- 
 phets are despised in other countries than their own. 
 
 C.14 ν. 1. τ. τοῖς ext πραγμασιν his ministers — natow 
 was used I think for slaves — as boys now in S. U. 5. 
 but not in serious narratives. r. dt ἄιδου δυνάμεις the powers 
 of hell — or (omitting δια tovto) de ἅιδι ἰδιαι tovtov Sov. 
 but former is better. 
 
 v. 15. for παρηλθεν r. προηλθεν. towards Eve. 
 
 v.19. r. ex toovs, yoptov ὡς — in equal parties as for 
 a meal. as in Luke, by fifties in a company. 
 
 v. 22. for αὐτὸν r. αὐτου. 
 
 v. 26. περιεπ. grates on classical ears — but I fear it 
 must stand, being often thus used in N. T. ὕπερ, παρα, 
 dnepet, ποσι, might otherwise take place of περι. 
 
 v. 91. τ΄. odtyou πιστεύεις. τι εὃ; your faith soon fails. 
 why &. 
 
 C. 15 v.5. sadly huddled and muddled. r. Awpov, ὃ εαν 
 εξελη, οὐχ av εξ exetvov οφειλετὴς 7%. x av ov μὴ &c. whoever 
 shall say, This is a gift. whatever he may so exempt — 
 he needs not pay from that. 
 
 v. 9. for διδασχαλιας τ. dtadoyas traditions. vulg. is null. 
 
 v. 10. perhaps xat ov συνίετε. as in parable of sower 
 Ye hear and commit not to mind. 
 
 v. 12. r. cov tov A. 
 
 v.16. I propose ὑπ᾽ ovy ἀχοὴν Is then your understanding 
 
16 MATTHEW. 
 
 no deeper than your hearing. or apa μὴν — axpyy can 
 hardly be right. 
 
 v. 24. r. tov otxov. 
 
 C. 16 v. 4. This probably down to προφήτου is not 
 textual, but a marginal citation to illustrate this v. from 
 y. 39 C. 12. The words in both are the same, and Jesus 
 would hardly so repeat them as by rote. 
 
 v. 11. τ. aptov tovde I spoke not of earthly bread. 
 
 v.13. vr. twa pe A. ot ἀνθρωποι; avipwrov εἰναι, ἡ Ke. 
 That I am aman, or the son of man. the representative, that 
 is, of human nature’ so sons of God — sons of Belial Ke. 
 This representative character of Christ is the one that con- 
 cerns us most, and that we realize least — few even know 
 
 and fewer think of it. Christ came to save sinners not 
 actively by power, but passively by suffering for us. Whether 
 this representative meaning of υἱος avi. be the recognized 
 one I know not: that it is the true on, I think certain. 
 I once wrote ὃς état. I who have put on manhood: this 
 now seems crude to me. 
 
 vy. 18. I read ὅτι ov et matpos, ov et πετρος, σὺ Et πιστος; 
 HOL EXL πίστει TAVTH, TH TETOA, OLX. μοὺ τ. εχ. χαὶ στυλοι 
 αδου &e. I say that thou art of the Father, thou art Peter, 
 thou art faithful — and on this rock of faith I will build 
 my church; and the battering rams of Hell &c. Here πα- 
 zpos and πιστὸς refer to preceding v. 16 and 17; whereas 
 the vulgate refers to nothing, and has no contextual con- 
 nection. That alone must discredit it: but, besides, Christ 
 in fact founded his church not on Peter, but on faith, as 
 its main principle and cornerstone. I feel that the subject 
 is most solemn and the change momentous — I know too 
 the well-worn citation against it. “Fools rush in where 
 Angels fear to tread”, but I urge it conscientiously from 
 full conviction. Peter’s utterance of faith prompted Christ’s 
 address to him — and naturally the address refers to and 
 designates the faith that prompted it — The substance of 
 this apostrophe being kept it may be shaped variously: as σὺ 
 πετρος et πιστος. Gates (in vulg.) cannot prevail nor attack any 
 
MATTHEW. 17 
 
 thing: battering rams were pillars — στυλοι — with rams 
 or other heads. 
 
 vy. 19. I believe the true reading to be ὃ eav δησης ex 
 πιστης γνωμῆς emt τῆς ys. and that the words supplied 
 
 were lost from like words following them — γνώμης too 
 being abbreviated to ys — I think so, because Christ 
 meant to exalt faith — as exemplified in Peter — and 
 
 the sentence implies that faith is free from ritual ordinances 
 and suffices for herself — that she is not bound by them 
 but may bind or loosen them as she sees fit This, with 
 the words ex πιστης γνώμης added, is expressed fully — 
 without them it is only implied obscurely. or we may read 
 dwow δι — to her — Faith — and δηση- λυση-. 
 
 ν. 23. Can this be Christ’s utterance? Could Peter’s 
 few deprecatory words to him have changed the love of 
 v. 17. 18. 19. to the scathing scorn of v. 23. There seems 
 nothing to prompt this outbreak. this thunderbolt from 
 a clear sky. J read ὕπαγε οπισω μου. ες Latava sxavdahoy 
 un ov (or ov) xtate ett. ov φρόνεις ἕο. Bewail not my death, 
 but — Follow me at Satan’s stumbling block stumble 
 not yet — so hinting Peter’s later denial — ὕπαγε omow pov 
 
 here means follow me — as οπίσω pov edfew does in next 
 verse. The copyist finding in Luke C. 4 ὑπαγε οπισω pov 
 Σατανα. misrepeats those words here. 
 
 v. 28. I propose ἕως cow — until they see in spirit — 
 from fulness of faith. for the kingdom of God is within us. 
 perhaps also for twat συνιδωσι see im conscience — σὺν 
 lost to copyist in εὡς αν. C. or it may mean that they will 
 see like Stephen, before instant Death, the heaven opened 
 and the son of man in glory. 
 
 C.17 v. 4. αἀποχριθεις may mean going forth from the 
 others. or we may read αἀποδραθεῖς awaking as in Luke. 
 
 v. 11. I propose xa avo xatw αναστατωσει will overturn 
 all things. for so John was to do in preceding Christ — 
 to level the hills and raise the valleys — he was to be 
 destructive, and Christ after him reconstructive — whereas 
 here in our translation he “will restore all things”. This 
 
 confounds the two opposite offices — both perhaps being 
 2 
 
18 MATTHEW. 
 
 purely spiritual; for Christ’s kingdom was not of this 
 world. 
 
 ν. 20. I omit ὕμων mistaken from ἀμὴν following. Thus 
 Christ’s answer is, because of unbelief, the boy’s, or yours, 
 or both. Tho’ on the principle stated below, their unbelief 
 could operate only on their own minds, not on his. I read 
 οὐδεν ev διανοια αδυνατησει 6. Nothing in thought— the minds 
 self-presentation — Vorstellung — shall be impossible to 
 you — these words, and the like elsewhere in N. T. will 
 stagger the wise of this world; and well they may, if taken 
 physically — but we must take them metaphysically-spiri- 
 tually. Christ’s main purpose was to subordinate sense to 
 faith, worldliness to God’s will, earth to heaven. Here, 
 to me, he means that faith makes things after its own 
 image. first unmaking, and then remaking them. The Ger- 
 man um expresses both. Thus the mind is its own micro- 
 cosm — imagination, when intense, is reality — will works 
 self- fulfilment. these conclusions, however startling, are 
 drawn from recognized mental principles; and Christ’s 
 authority may be claimed for them — under modification — 
 to be made by each man for himself — Renowned Philo- 
 sophers too, old and new concur in them; Holding that 
 all objects to the soul are what the souls condition — dia- 
 thesis — makes them. Quicquid recipitur, recipitur ad 
 modum recipientis. Each man’s mind, like a sun, is the 
 centre of his world — and this, even if we suppose a 
 material world; still more if all things be ideal. πανθ᾽ ὗπο- 
 ληψις is a stoic doctrine — Mr. Simeon recorded his belief 
 that religious truth is not in any medium — juste milieu — 
 but in extremes. and there I think he followed Christ: who 
 could not be a palterer, but carried out truth from its prin- 
 ciples to its utmost consequences. never regarding the con- 
 ventional. Christianity thus implies, more or less, mysticism. 
 But what then? Are we to indulge these daydreams, to 
 give our will its full swing thro’ imagination, and fancy 
 ourselves into whatever ownership we would? That means 
 madness — No — it means belief — and to believe, which 
 implies love, liebe — is to will, thro’ the souls loving ex- 
 
MATTHEW. 19 
 
 pansion and collineative sympathy, an imagined object. 
 but we may so believe reservedly — the collineation may 
 be slight, occasional, superficial. but if deeply grooved by 
 intensity and repetition, it may then draw into its channel 
 the mental stream — wholly or overmuch — and so be- 
 lief may become madness. 
 
 But why then risk a result so frightful? why cherish 
 imagination at all? Because it makes the material of mental 
 life. — We wust imagine, before we can think or act. 
 and besides our enjoyment is more from fancies than 
 realities. Attainment is mostly the death, as anticipation is 
 the life of pleasure. However, Xt. means only to assert 
 the paramount power of faith, even against sense, in earthly 
 things — much more where sense hinders it not, in spi- 
 ritual things. 
 
 v. 21. I read τοῦτο et. to ὃς eyyeves οὐχ εχπ. This (faith) 
 is needed — but the inborn — or mans natural sensuality, 
 opposed to Grace and faith, goes not out but by fasting 
 and prayer. The vulg. this kind — derogates from Christ’s 
 miraculous power: it implies too an untruth — for this 
 demon did go out. 
 
 v.22. The Elzevir gives as a variation avlp. duaptwiwy 
 — ἅμαρτωλων alone is probably right. This clearly exem- 
 plifies C. 
 
 C. 18 ν. 6. Ends I think at χαταποντισθῃ, which com- 
 pletes the sense. I then read ev de tw x. τ. 4. ovxett τω 
 xoopw χλυσμος &c. but even in the vast sea there is no 
 longer (as in Noah’s time) a floodwash from offences. for 
 they must come. but clear them off all you can. This 
 gives meaning where before none was. ovat crept in from 
 below. Here as elsewhere Stephens’s division into verses 
 gives a false caesura and close to an incomplete sentence; 
 and so not only falsifies the text but precludes suspicion 
 — as readers of course suppose the sense to be complete 
 within the close of the verse. 
 
 v. ll. r. tov σωσαι. 
 
 v. 14. r. οὐχ cot τι ες αθετημα. — nothing is despised 
 
 by God. 
 
20 MATTHEW. 
 
 v. 13. 1 formerly proposed ὅσα cay δησηται τις emt τῆς 
 γης Whatever ordinances of the law any one may bind 
 on himself — and λυσηται τις — may cast off. thus lea- 
 ving it to each man’s conscience to adopt or reject for 
 himself the observances of Mosaic law. I added these rather 
 harsh strictures. “I dislike crimination: but I deem this vul- 
 gate reading a fraud and forgery. a pious one of course 
 — for, and presumably thro’, priestly interest; but still a 
 forgery. The reading that I now restore or substitute asserts 
 private right and responsibility of conscientious judgement 
 — in short Christian freedom — leaving each man’s con- 
 science to adopt or reject Mosaic or other ritual obser- 
 vances. Where the spirit of the Lord is there is liberty. 
 Those words are the best comment on it. By it Christ’s 
 directions for Church discipline and communion are coor- 
 dinated and carried thro’ the text in one tenor. It covers 
 the case of the refractory dissident and leaves him free 
 to decide for him self his relation to the church and his 
 amenability to its rules here and hereafter. Whereas the 
 falsified vulgate breaks the sequence and intrudes a strange 
 proposition upon the substantive one in statement. The 
 case under view was that of man and man: and Christ 
 addresses his rule for it in the singular oe and σοὺ to 
 the supposed plaintiff. but the vulgate pluralizes the address 
 and ignoring the two parties, shifts it to the Church autho- 
 rities who are dragged in abruptly — Christ thus says to 
 a plaintiff, “do thou so and so’; whatever ye shall bind 
 on earth &c.” This intromission perverts (to my mind) the 
 and like the leper proclaims itself un- 
 clean. The purpose indeed was vital to the purposers — 
 
 whole ordinance 
 
 being a most stupendous exaltation of Priesthood and stretch 
 of its power, extensive and intensive. The end therefore 
 to Jesuits hallows the means”. All this I withdraw for de- 
 liberation leads me to doubt the fraud: and still more the 
 justice of the censure. but we should never forget that Christ 
 founded no Priesthood — the early churches were so many 
 independent brotherhoods with preachers and teachers from 
 themselves, but no Priests nor privileged clergy — after 
 
MATTHEW. 2] 
 
 all those here addressed may be the churches or elders — 
 they need not be Priests. 
 
 v. 19. r. πραγματος (or opsyuatos) ὅσιου 6v εαν. this ex- 
 cludes vain and worldly wishes — and the agreement of 
 two is for some safeguard against lonely delusions. 
 
 ν. 23. for δια τοῦτο ὦμοι. I read tétov τοῦτο evo wu. ce. 
 This is peculiar to me. Loving forgiveness is peculiar to 
 Christianity. of the vulgate, I confess, tho’ questionable, 
 and uncouth, some sense may be made — but for reasons 
 fully stated in my preface I hold the mss. and text taken 
 from them to be so unsure that I approve any slight change 
 of letters or stops if the sentence be cleared strengthened 
 pointed or any way improved by it. for ανῦρωπω (absurd 
 with βασιλεῖ) τ. av ἀνθρωπον. in human analogy. 
 
 v. 24. for ἕξις I read etsw brought in. often said of rebels 
 thieves Ke. 
 
 C.19 v.18. for εἰπε to r. &txeto continued. else to must 
 be repeated. 
 
 vy. 24. r. πλουσιον ονον. a rich ass — like the one in fable, 
 laden with gold, but with no notion of its true worth, and 
 no wish to do good with it. This change planes down 
 the vulgate stumbling block. 
 
 v.27. r. cotat ἥμιν ets τιμὴν. what honour shall be done 
 to us. 
 
 C. 20. for avipwxw r. as before av ανθρωπὸν — or per- 
 haps αὐυθαιρετη. αὐθωρω. selfwilled. for God works out his 
 own will in his own way, and men must not seek to establish 
 their own wisdom rather than Gods. 
 
 v.12. στ. exovyoay. 
 
 v.16. τ. esyatot δια mp. and πρῶτοι δια ecy. one as other 
 — equal. the vulg. the last shall be first &c. is wrong. for 
 all got alike. r. πολλου Yap εἰσι x. odtyou te. ov de exdextot. 
 forsooth (not for, causally) they are called of old time and 
 of late time, but not chosen. Thus the sense is plain and 
 appropriate. The Jews, like the early labourers, were cal- 
 led of old time but they have no advantage thence over 
 the Gentiles, now lately called. The vulg. many are called 
 but few chosen is wholly perversive — for all that came 
 
22 MATTHEW. 
 
 were chosen or rather taken — there was no choice. or 
 mohhoctot yap εἰσι x. ολιγζοστοι te. οὐδε exhextot. which comes 
 to same. 
 
 vy. 25. στ. xat εξον εξ οὐσιας Cwow a. the great, as law 
 allows, live on their substance. 
 
 C.21 ν. 2. στ. ex ευθειας --- main street was often called 
 strait. It is so in Acts — or evfews as often elsewhere may 
 be the marginal direction to copyist to write xa: strait, not 
 abbrev. Vulg. must be wrong — no one in that case would 
 say eviews. 
 
 v. 5. τ. ayov πωλον. This may be allegorical — for 
 Christ coming in on the burdened ass of Judaism and 
 leading its unburdened offspring Christianity. 
 
 v. 19. r. συχὴν αγριαν ΓΤ. χόρτος axapxos — fruitless fo- 
 liage. the warning is against vain, or as Scotch say, foison- 
 less show, and Pharisaic pretence — leaves without fruit — 
 
 foliage in those times was yoptos — food for beasts. bovem 
 curas et strictis frondibus exples — why not now? I com- 
 mend the question to our improving farmers. 
 
 v. 21. r. ov μόνον ἐντὸς τὸ — 
 
 v. 22. r. evtos (or eow) ληψεσῦε ye will receive inwardly 
 — in belief — St. Jerome says that Stoicism is much like 
 Christianity: and to the stoics, as to Swedenborg and some 
 mystics, besides other thinkers, Sxokyjyts — mental appre- 
 hension — is the only reality. Christ here and elsewhere 
 is earnest to teach inward spiritual and unteach outward 
 sensual life. for therein the Christian lives. having nothing, 
 yet possessing all things. 
 
 v. 23. for αὐτῶ r. αὐτοῦ there. 
 
 v. 32. r. Stxatwoews Evvys common to Jew and Gentile. 
 
 v. 33. for avépwnxos the common vouchee of lazy copyists 
 Yr. αγροιχος. 
 
 v. 42. for eyeveto r. eywviato. 
 
 v. 43. τ. εθνει παντι. 
 
 C. 22 ν. 1. for ἀποχρ. r. ὕποχριθεις masking his meaning 
 in parables. 
 
 V., 26 ry ag, inG. 20 w--1: 
 
 v. 4. for ταῦροι r. otetpot boves. 
 
MATTHEW. 23 
 
 v. 11. vr. etéev exet dtaxovery ανθρωπν ov xexAyuevoy — 
 he was a hypocrite pretending call, and putting on the outer 
 show of it, and thence ministring as if ordained. 
 
 v.12. r. py peteywv. eywv ε. y. not being invited, yet 
 having &c. 
 
 v. 14. r. δὲ πολλοι yap εἰσι xAyjtot ολιγοι Oe εχχλειστοι. 
 The many (Gentiles) are called, but the few (Jews) repre- 
 sented by the recusants of the feast, are shut out. The 
 vulgate, few are chosen, is untrue — for the many were 
 chosen or accepted. Then as to the wedding-garment — 
 Those alone ordained to minister wore a distinctive dress. 
 but the promiscuous company wore what their means af- 
 forded. as in Simeon’s hymn come ragged and tatter’d &c. 
 That the king did not regard. but he was wrathful against 
 the sham minister and his robes of ordination. This ver- 
 sion accounts for the king’s sentence which in the vulg. 
 is unaccountably harsh and savage. 
 
 v. 16. ov yap. seems questionable — for in dealing with 
 men we must regard their persons — their parts in the play. 
 In this case it is the part or person of Caesar as Emperor 
 that gives him a right to tax us. we could not deal with 
 
 him as with Caesar the slave — we must regard his per- 
 son. I read therefor σὺ for ov. Thou lookest men full in 
 the face — without fear — or perhaps σὺ yap ὄλεπεις etow 
 
 mpoowrtov av). Thou beholdest the man within his mask. 
 caring for no one’s outward show or power. 
 
 v. 38. I read ὅσιας cov (from διανοια cov preceding) 
 αὐτὴ &c. The first command is this of thy holiness. 
 
 v. 39. I read ὁμονοιας, avty. The second is of kindness 
 
 — this — the two are not as vulg. states, alike. 
 v. 40. tats is wrong: as, in English, in these the two. 
 There is indeed no absolute rule for use of article — but 
 
 in Greek and English it is much the same. r. ev tavtats 
 εις δυσιν evt. These commands outweigh the law and prophets 
 — εἰς δυσιν. tending to sink their side. The lighter weight 
 in scales is of course suspended — hoisted — by the heavier 
 tats εἰς δυσιν. hence law and pr. are suspended by these 
 two commandments. tavtats tats εἰς δυσιν would be right. 
 
24 MATTHEW. 
 
 The noun ὄυσις is the key to the sense, which vulg. 
 destroys. 
 
 v. 32. Θεος AGpaay. This illustrates C. 7 v. 59. Acts 
 Koupte Ἰησοῦ Gefat to πνευμα μοῦ. I translate these words 
 not, with our version Lord Jesus; but Lord of Jesus. as 
 the above Lord of Abraham. A controversy is now raised 
 whether prayer to Jesus be authorized by scripture. This 
 controversy, so we are told by one of its champions, an 
 Oxford Professor of Divinity, goes to the very inmost 
 heart of Christianity — He alleges this prayer of Stephen 
 in proof. The question therefore which version may be 
 right is important. 
 
 C. 28 v. 9. r. for buwv twice πνευμάτων — call none 
 on earth Father of spirits. call not Priest Father — as 
 many, we know, do. ‘The injunction thro’ out, in v. 8. 9. 10 
 is against arrogance of spiritual teachers. The vulg. that 
 Fathers must not be so called by sons is incredible. 
 
 v. 13. omit εἰσελθεῖν as a gloss. 
 
 v. 14. r. χηρων xat ορφανων. προφάσει pixpa yaxpa mp. δι 
 ἰδια. tovtov A. C. vulg. is asyntactic. from slight pretext 
 making long prayers for selfish ends. for this your damna- 
 tion shall be lengthened out. This point our version misses. 
 
 v. 23. r. wy egrevtas agtevat. these ye should do and 
 remit those to all who would fain not pay them. This 
 heals an unsound text, but tithetakers may think remedy 
 worse than disease. many would detract from the integrity 
 of the text rather than of tithe. 
 
 v. 26. τ. ἵν᾽ ἄγνον γ. και tote to extos a. χαθαρισον. cleanse 
 it first inwardly to purity, and then cleanse it outwardly. 
 The vulg. too must be cleansed: for like the Leper it cries 
 out “unclean”. why should outside be clean because inside is. 
 
 v. 29. r. otxovouette ye make profit of the graves or 
 graveyards (not tombs) r. axosuerte or exx. ye dismantle 
 disgarnish. Our graveyards are sometimes hired for sheep 
 — or in cities, sold for buildings &c. This some regard 
 as sacrilege. ΤῸ build or adorn their tombs was not to 
 approve their slaughter — rather the contrary — but to 
 traffick them was so, in one sense, that of slighting their 
 memories. 
 
MATTHEW. 25 
 
 v. 30. for xat r. xattot altho’ — 
 
 v. 31. for ὥστε r. ovtws te (from tov prec.) essentially. 
 
 v. 32. r. exkypwoate. Their sacrilege was foredone, not 
 future. 
 
 v. 83 ends with δια tovto — how can ye escape judge- 
 ment for this? 
 
 v. 34. stop after προφητας. συ. χαὶ σοφοὺς xat γ. xatatete 
 αὐτῶν — xa εξ ὕπατων axoxt. xat στ. χαὶ εξ ecyatwy μαστ. 
 I send unto you prophets and ye will (not shall) bring 
 down on them sophists and scribes. and of their highest 
 ye will slay and crucify, and of their lowest ye will 
 scourge &c. Christ would not (as in vulg.) send them 
 sophists and scribes — of all men they were the unlike- 
 liest for his apostles — the whole context too is clumsy 
 and unnatural. or we may read xat σοφοὺς xat γ. xav αὐτῶν 
 εξ avtwy anootehette, xat εξ bratwy ἄο. — ye will send > 
 against them from among yourselves. 
 
 v. 38. r. αἀφιεμαι ὕμιν’ ὁ οἰχος &e. I take leave of you. 
 your house is desolate. as in Ps. and Isaiah. 
 
 v. 39. τ. ὡς av. that ye may say. 
 
 C. 24 v. 2 for ov r. εὖ or téov. 
 
 v. 6. τ. πολ. χατ᾽ axpas ἀπὸ πολεμων. Or 7. χαὶ ἀαναχωχᾶς T. 
 truces. r. ὥρα ett μη. μὴ θροεισῦε. perhaps θορυύεισθε. 
 
 v. 7. τ. “av ἀτόπους χαταστροφας — earthquakes with 
 strange catastrophes. 
 v. 9. for εθνων τ. εθ᾽ ὧν ιδιοι — even by your kindred. 
 
 v.15. τ. ὃ av obw γινωσχὼν νοῦν voetto. let him who 
 sees the fulfilment understand the prophecy. 
 
 v. 21. r. γενηται μετα — can never be after. see v.29. ὁ 
 
 v. 26. for taptetote perhaps Λατομίοις quarries — serving 
 for prisons (Thucyd.) Refuges &c. see Wordsworth’s white 
 Doe — In Craven’s wilds ἄο. 
 
 v. dl. r. ext χρισιν συναξ. r. evavttwy for avtwy. from end 
 to opposite end. 
 
 v. 33. r. ext θυραις ὃ θερισει the reaper. as elsewhere. 
 Harvest is world’s end, and angels reapers. 
 
 v. 34. for αὐτὴ r. ὑπατὴ last. thus objection of unful- 
 filled Prophecy is removed. 
 
26 MATTHEW. 
 
 v.40. forests ro ὑστις 85) mi Cagpay. ἢ. 
 
 v. 48. for exetvos r. exvooc. opposed to φρόνιμος in v. 45. 
 
 v. 49. τ. ἀρξηται opyyset τ. ets τ. σ. to beat time for 
 dancing. τύπτειν is usual for clownish uncouth dancing. 
 Nunc est bibendum, nunc pede libero pulsanda tellus. why, 
 as in vulg., should he beat them? 
 
 v. 51. for διχ. r. δεροτομήσει scourge. r. ὗπο χριτων. with 
 criminals. 
 
 C. 25 v. 11. τ. λελοιπυιαι delinquent. 
 
 ν. 15. for δυναμιν τ΄. διανοιαν --- as he, the Lord, thought 
 fit. if he gave according to the taker’s power or faculty 
 of improving it, he could not complain when it was un- 
 improved. 
 
 v. 16. r. εἰργάσατο toxov αὐτοῖς or ev a. ev with ctoxoy 
 may imply that principal bred interest like a childbearing 
 mother. That was an old conceit of casuistry. 
 
 v. 27. r. σε συμόαλειν or συμβολειν. deal with bankers; 
 giving them money and taking their symbol — ticket of 
 receipt. 
 
 v. 29. r. tw yap xaproy eyovtt — to him who bears 
 fruit C. , 
 
 v. 36. ἐπεσχεψασθε implies superspection or Episcopacy 
 which is not here needed. our translation gives visited: 
 perhaps because that is an episcopal term — I read επ- 
 εσχεπασασθε — ye sheltered me. oxenas answers to Italian 
 ricovero, infirmary. 
 
 v. 94. I read ὕμων for duty. your kingdom prepared &e. 
 not prepared for you from the f. &c. which implies pre- 
 destination and precludes merit. vulg. is not confirmed by 
 v. 26 for there the words, from the foundation, are omitted. 
 
 v. 46. τ. εἰσω εἰς ζωὴν they shall go away but the just 
 shall come within — the Lord will admit them. see v. 31 
 perhaps evCwyy happy life. 
 
 C. 26 v. 24. τ. οὐχ εγεννηθη 6 ανθρ. ex. exxprtos. that 
 man is offcast like excrement. 
 
 v. 26. I feel deeply the spirit of awe that belongs to 
 this passage; and in that spirit I undertake its critical 
 examination — I will not presume to discuss questions 
 
MATTHEW. 27 
 
 already too often agitated: nor to stir the embers — the 
 raging flames, I might say — of schism. It is enough for 
 me to state the text from my best judgement: and this I 
 do with all reverence for the subject, and all respect for 
 earnest gainsayers. I hold then that the vulgate strangely 
 mystifies Christ’s very simple and even homely words. 
 which I thus set forth Aaéete, gayete tov τυπου. tovtov 
 εστι τὸ σωμα μου. Kat of the type — of this is my body. 
 meaning my body is of these elements: which are therefore 
 a fit type to represent me in your communions hereafter. 
 
 v. 27. I read mete εξ αὐτοῦ τυπουντες typifying it. 
 
 ν. 28. I read tovtov of this my blood. 
 
 v. 29. 1 omit tovtov as Luke does — and I read ὅταν 
 dvtov (or ἐμαυτοῦ) αὐτὸ πίνω μεθ᾽ ὑμῶν xowoy — when I 
 shall drink the wine made from myself in common with 
 you — when we shall enjoy the fulness of our fruits, the 
 consummation from our trials: In this same mystical sense 
 Jesus says I am the true vine. Some for xowov may prefer 
 xptvwy — as elsewhere judging in my glory with you, who 
 will also judge the twelve tribes. or eyavtov οἶνον may be 
 substituted. 
 
 ν. 38. I feel reluctant to disturb this text but I deem 
 it unsound — sorrowful to death is not I believe a Greek 
 or Hebrew phrase: tho’ it may, colloquially, be English. 
 ψυχὴ too means usually anima — animal life— sorrow belongs 
 to θυμὸς, πνευμα, xapdta not to gvyy. These same words 
 indeed are found in Mark; but Mark’s authority is identical 
 and not independent, since his narration is mainly copied 
 from Matthew. I propose, not without misgiving, xepthevxos 
 (or περι Aevxys) cot ἢ boyy pov. ews θανατου — my life 
 verges on day-break — it is death’s dawn — tovto may 
 be added after θανατου. but agony heeds not syntactic nice- 
 ties. Avxn or hevxy is first dawn. 
 
 v.45. I read xa6. emt to πλοῖον, xa ναυαγεισθε; are ye 
 sleeping on the ship and being wrecked. this is confirmed 
 and the vulg. sleep on now &c. is contradicted by the 
 next verse. arise, let us be going. emt with accus. often in 
 N. T. means upon. em θαλασσαν — yoptov &e. 
 
28 MATTHEW. 
 
 v. 50. for etatpe r. περαινε. dispatch what thou art come 
 for — in St. John the parallel is, that thou doest, do quickly. 
 v. 03. for napax. ΓΤ. xpox. v. 63 for axoxp. r. ἀποπιχρωθεις. 
 v. 54. I suggest ov emats — say thou — for the vulg. 
 seems below Christs dignity — and besides, πλὴν, neverthe- 
 less, implies a qualification of speaker’s former words. 
 Christ could not say — you have said it — (the truth) 
 nevertheless I tell you it is true. That, in substance is 
 the vule. I think av apt unsound. perhaps ἅπαντα apt: 
 
 all things are perfected — Ye shall see &e. or, which is 
 is likelier, ax atttov from a culprit — one charged with 
 crime — reus — ye will see me sitting in glory. on thoro’ 
 research I read for ov ειἰπας — ov et mas eott. Thou art 
 God’s son: all men are. 
 
 v. 62. Question in vulg. is futile — r. μὴ τι οὔτοι ovta 
 cov x. do they witness realities against you — as above 
 
 in v. 25 where r. ov et. cov etxa. Thou art he. I spoke 
 of thee. which answers Judas’s question pointedly and pre- 
 cisely. The vulg. is unmeaning — for all the apostles asked 
 alike Is it 1? v. 22 so that the answer Thou hast said 
 suits their questions as well as Judas’s. 
 
 v. 69. for wa τ. ιδια. Μ Ξε Μ. Ὁ. Mark has μια: but a 
 copy is no corroboration. 
 
 v. 73. τ. edm estwtes — who stood within — for Peter 
 v. 69. sate without. standing is senseless. 
 
 v. 74. ak. a cock crew. for the we must add 6, but here 
 no special one is meant. 
 
 C. 27 v. 4. xr. τι πρὸς ἡμᾶς ov — oer. What art thou 
 to us — thou art too late. So the scorn is embittered and 
 the strangeness of the vulg. future is avoided. They would 
 say look thou to it — not, thou shalt look. 
 
 v. 9. for azo υἱῶν r. δι ἀποροῖ owwy the poor of the flock. 
 as in Zechariah, whom this text must follow. 
 
 v. 11. for ov λεγεις. which is not serious, much less 
 solemn enough for the Saviour on that scene, I suggest 
 gov A. You speak of yourself. Pilate being Sovereign and 
 Christ having declared his kingdom not to be of this world. 
 The subject admits many variations — ov heyots, σὺ λεγξ; 
 
MATTHEW. 29 
 
 eyvws ἄορ If however Pilates address be read without 
 interrog. Thou art &c. then Xt’s answer, thou sayest it, 
 to Pilate’s solemn mockery is both true and dignified — 
 but I abide on σοὺ λέγεις. Pilate one would think was the 
 last man who should call Jesus King of the Jews; and 
 why he so calls him persistently, and so entitles his cross, 
 is to me inexplicable. perhaps for ὄασιλευς των I. we should 
 “read θασιλεὺς λήηστων I. 
 
 v. 21. αποχριθεις like avbpwros is a familiar word upon 
 which the copyist readily charges his sins and defaults as 
 on a common scapegoat. r. uroxptHers dissembling what he 
 knew — that they chose Barrabas. 
 
 v. 92. omit ἅγιων — mistaken from below v. 53. 
 
 C. 22 v. 5. for anxoxp. r. αἀποστράφεις. as we say apo- 
 strophizing them. 
 
 v. 6. I read exetto 6 χυριός xvptot. see where he lay. 
 The Lord is now Lord. 
 
 v. 8. r. for μετα, μεταξυ. between fear and joy. 
 
 v. 14. for jas τ. duas. 
 
 v. 20. I read tac epjuov ἥμερας days of lifes wilderness. 
 the vulg. is unmeaning — we may amplify it by reading 
 παυσας tas Latava anatac, π. τ. epyuov ἡ. I am with ye, 
 having stopped Satans wiles, thro’ your earthly days. Israel’s 
 wandering in the wilderness is a well known scriptural type 
 of man’s life on earth. 
 
MARK. 
 
 C. 1 v. 10. eviews (or εὐθυς) precedes or follows xa 
 nine times in this first chapter, and no where helps the 
 sense but rather cumbers it. I am convinced that it is 
 not textual, but is a mere marginal direction to the copyist 
 to write the word xa and a few others strait out, instead 
 of abbreviating or flourishing them. I therefore omit it. 
 
 v. 35. for εννυχόν hav τ. exvevwy duthtay avoiding con- 
 course’ as elsewhere 5 John v. 15. 
 
 v. 36. for χατεδιωξεν r. χατειδως εδιώξεν. 
 
 v. 38. for χὠμοπόλεις ΚΤ. χύχλω πόλεις as elsewhere. the 
 cities round about. 
 
 v. 43. avtw here and in v. 28 being abbreviated evfews 
 was written as a marginal direction against it and belongs 
 not to the text. 
 
 v. 44. for αὐτοῖς r. avtortate, 
 
 v. 45. for tov λογον perhaps to akoyov — the miracle. 
 unaccountable from reason. 
 
 C. 2 v. 2 and 8. omit eviews. 
 
 v. 4. r. an efw epvoavtes drawing it up from without. 
 vulg. digging out is inapplicable. 
 
 v. 7. r. τι autos ovtwe; A. ὅλ, Why does he thus? as 
 in C. 6 ν. 2 ποθεν tovtw tavta; he speaks blasphemies. r. 
 ει py etc’ ὃ Geos — except one — that is God. 
 
 v. 10. for em τῆς γης — unmeaning I r. an emtayys 
 from commission. 
 
 v. 15. for σὰν yap πολλοι which clogs the sense ΓΤ. 
 qoeioav yap παλαι — they knew of him beforehand. 
 
 v. 18. r. ηδεισαν — rv. δι after gap. not after xa. And 
 
MARK. 3] 
 
 the d. of John, and of the Phar. who observed fasts, knew 
 of this. , 
 
 v. 19. τ. py διανοουνται aowor οἱ tov v. do they of the 
 bridechamber mean to fast wineless? 
 
 v. 21. r. etpvet drags. 
 
 v. 22. r. otxtaxot anopovytat. 
 
 ν. 23. for ὅδον r. ovoy — to make a mill by hollowing 
 hand to rub corn ears. The meaning is from the ass’s 
 hollow back — a Frenchman in the Pontine marshes once 
 told me they could not be drained, for they were a dos d’ane. 
 an ass’s back — the vulg. 6dev is null. 
 
 C.3 v. 1. perhaps for (or after) avép. we may read 
 αρθριτιχκος — with hand wither’d from rheumatism or gout. 
 
 v. 4. I read ay., ἣν ay. py, ἢ xax. It is lawful to do 
 good, if not to do good be to do evil. and ψ. σωσαι, Ἣν 
 σωσαι μὴ. ἢ ax. omission may be as mischievous as com- 
 mission. to leave an oxe in pit as to drive him into it. 
 but εξεστι may mean power to do: not lawfulness of doing. 
 so we may read et eteott if we can do good, do we not 
 evil, in not doing good? with but slight change in the 
 Greek text. 
 
 v. 14. for exot. r. ἐπεχλησε he called — or εξεχλησε he 
 chose as types of his church εχχλησια. 
 
 v. 21. r. παρ᾽ avtov. in sense of προς. or else πρὸς avtov 
 — relatives — προσηχοντες --- παρ αὐτοῦ might be strained 
 to mean those from his home: but not while, as here, they 
 are in the home. we can’t say, those from his house went, 
 εξηλθον, from his house to take him. 
 
 v. 28. r. ta ahha ἅμ. AMA AAAA. also perhaps αλλαι 6). 
 
 v. 34. for te r. διδε. 
 
 _ C.4v.1. τ΄ tt πλοῖον. our version “and sat in the sea” 
 should be altered. χαθησθαι means sometimes to rest, remain, 
 take position — as armies and fleets do — and so here, 
 but it may also cover the words xat μαθητας lost from text. 
 
 v. 11. I read ta agata gawetat things not to be spoken 
 are shown forth. the difference of exoteric and esoteric 
 disciples in Philosophy, and that between grades of the 
 initiated in mystery is well known. 
 
8. MARK. 
 
 y. 12. Jesus refers to Isaiah’s words but does not com- 
 mit himself to their sanction. How could He? If he meant 
 as vulg. implies, to leave mankind as he found them 
 why did he preach and pray and show signs, and toil and 
 suffer for them? The copyist presumed that Jesus here 
 adopts and reiterates Isaiah’s words of reprobation; and there- 
 fore here produces those words identically, attributing them, 
 with all their stern and hopeless severity, to Jesus — he 
 copied in short exactly the Prophets words, whereas Jesus, 
 I believe, varied them, and could not, from his mission 
 and spirit, do otherwise. He must I think have meant 
 by this reference to contrast the loving grace of the Gospel 
 with the harshness of the law and prophets, not to clench 
 as it were the latter on mankind by his own stern utterance. 
 What else indeed did he come for. Here then, as in 
 Matthew, Christ means that he speaks truth in parables 
 to the multitude as nurses give drugs in honey to children 
 — they to heal the body, he the soul. that so they may 
 be converted and forgiven. Thus he cites Isaiah’s words 
 not to confirm but to contradict or counteract them, and 
 “concludes all men in grace” accordingly. I read therefore 
 iV, ov ὄλεποντες cow, GA. KC. that not looking to what is 
 within, they may look and not see &c. then ἕως δήποτε 
 extotp. &c. until they be converted — or pax. emtot. (as in 
 vulgate) xat agey αὐτοῖς to ες ta αἀμαρτ. lest they become 
 aware of our real meaning to convert them and then the 
 means and appliances to heal their sins be repudiated by them 
 — emtotpepw has this special sense — or ἀποστρεφῶσι lest 
 they turn away — thus the illustration from physic would 
 be carried thro’. but the former reading ἕως 677. is likelier 
 the vulg. μηποτε implying fear lest they be converted seems 
 of Satan (v. 15) not of God. ta ες ἀμαρτηματα τατικα would 
 be fuller and perhaps more satisfactory. 
 
 v. 13. for interrog. put stop after tavtqv: the phrase is 
 affirmative. for παραόδολας which has no meaning r. πειρα- 
 fovtos Govdas. Ye know not this parable — and how shall 
 ye know all the tempter’s wiles — or else πασας tas Σα- 
 tava παραύδουλιας — if this last word be normal. 
 
MARK. 33 
 
 ν. 15. The ms. was here doubtless defaced or difficult; 
 and copyist wrote mainly from his own hasty futile and 
 unskilled conjectures. The Elzevir gives 6ts as var. from 
 ὅπου. But the text is thro’out faulty. for oxov I read δις 
 nap αὐτὴν δδοποιδσι, ἡ πονοῦσι on. ὃ Δ. C. to whom by that 
 road travelling, or labouring, the seed is sown. Working 
 and wayfaring men, the bulk, that is, of mankind are here 
 put in first place. whereas vulg. omits them, but designates 
 other less important classes. This could hardly be. See 
 Matthew: for axovowow τ. axovowor xat ov συνιώσιν. These 
 working men, from callousness of toil, are the asvvetor. 
 The other classes commit the word to heart (συνιξισι) more 
 or less — but these don’t and can’t so commit or conceive 
 it at all. They let it lie for birds like seed wasted on 
 unfenced ways. I believe that παρα τὴν δδον has a special 
 or secondary besides its general or primary sense. That it 
 means beside, (that is beyond or without range of) Christian 
 discipline --- as we say of a man he’s beside himself. but 
 this opens a wide field of comment, I must leave it to 
 others — ὅδος, the way, in N. T. often means Christianity. 
 These two discriminations, hitherto I believe unrecognized, 
 
 rationalize the παρα τὴν 6600 — which without them is 
 dead matter stuffed into living. 
 v. 19. for dona τ. λιπαρὰ oily — luxurious lustful. 
 
 often jomed with λαμπρα. 
 
 vy. 22. all this conclusion is misunderstood in our trans- 
 lation and from it. The Greek text too is sadly corrupt 
 and so the result is a jumble of perversities. First then 
 we must clear the drift — the intent. This, to my mind 
 is rightly stated thus. Jesus, in the sower, warns us to 
 commit to heart and foster the Gospel seed. next under 
 figure of lamp he warns us not to hide our light, or keep 
 our fruits when ripened, to ourselves, but to give our 
 fellows the good of them. I read then accordingly in τ. 22. 
 Ov yap es τι χρηστὸν εστι tt χρύπτον & For not to any 
 use is any thing hidden — Paullum sepultae distat inertiae 
 celata virtus — and then τὸ aypotxov anoxpvgov. nor was 
 the husbandsman’s seed hidden but that it might show 
 
 3 
 
94 MARK. 
 
 fruit. This at once changes darkness into light. Then, 
 urging us still to utilize our gifts, he says v. 24 6 ὄλεπετε, 
 erate’ ett ὃ axovete. what ye see and hear, teach to others. 
 for as ye give ye shall receive: and more good shall be 
 added to you who hear to the good of others; for I read 
 tots ες ahdove ἀχουουσιν. The vulg. in these last verses is 
 blind or dumb, or both — then v. 25 I read ὃς yap ay 
 aveyy — qui praebet — to him who gives shall be given 
 — land yielding well is manured well. vulg. eyy has no 
 sense or a false one. Lastly in v. 26 I read οὐχ δυτως for 
 vulg. δυτως. Not so is the kingdom of Heaven — the 
 Christian spirit within us — as when a man sows seed 
 and it springs and ripens. Contrariwise, he must do his 
 utmost diligence with the spiritual seed. Pater ipse colendi 
 haud facilem esse viam voluit. Thus Xt’s. whole course 
 of teaching runs on the same ideal thread thro’ the three 
 parables of this chapter — Watch and labour: improve 
 your talent: bear fruit to perfection. Such is its sum. 
 
 v. 29. for anxoot. r. επεισστελλει puts In amo- ὑπὸ- ert 
 are easily convertible. 
 
 v. 36. for ὡς Ἣν εν. Yr. ὡς ἡνεσεν ev. as he bade them. 
 not as he was. which is unmeaning. 
 
 C. 5 v. 2. Omit evfews — being direction to write αὐτῷ 
 in full. τ. ἀπηντησεν αὐτὼ — exytiacay δυτω — there met 
 him — so people charged him. 
 
 v. 3. τ. δησαι ες trav διαιταν — lost in following δια 
 to αὑτὸν. They could not bind him to his proper mode 
 of life — vulg. could not bind him is wrong: for next verse 
 states that they did bind him. 
 
 v. 9. omit λεγων. 
 
 v. 13. omit evfews as in v. 2. 
 
 v. 14. I read ὡς egasav, epvyov — the hogwards so 
 said — thus we need not believe the narration unless we 
 believe them. see my note on Matth. 8. 
 
 v. 29. for to σωματι, which has no sense, r. tovtw oy- 
 ματι by this sign. 
 
 v. 36. omit evfews. v.42 τ΄. χαι περιπαθεια Ἣν γενετων. τῶν τε 
 εχ των δωδεχα. and there was extreme emotion of the parents 
 
MARK. 35 
 
 and those of the 12 chosen to be present. v.37 and 40. 
 that gives a sound meaning. not so the vulg. For why 
 have we yao? What relation is there of cause and effect 
 — what has her age to do with her rising and walking? 
 This I believe is as sure an emendation as ever was, but 
 the mumpsimi will of course repudiate it. 
 
 C.6 v. 4. r. et μη ατιμος ev. 
 
 v. 5. r. καὶ οὐχ εχυδηνατο exet. he got no honour there 
 — the vulg. he could not work miracles there! refutes it- 
 self. r. ποίησας for ποιηῃσαι. 
 
 v. 9. r. οὐδ᾽ ahX ὑποὃ. 7. cavé. wearing only sandals. 
 prec. ov absorbs οὐδ. In this as in almost all the changes 
 I propose, a comparison of the old reading with the new 
 both in capital letters, as usual in early mss. will at a 
 glance show how easily the error in the vulgate arose. 
 
 v. 10. perhaps vewete — τ. εξελαθητε as in Matthew. 
 The vulg. stay while you stay can hardly stand. — Our 
 version, There abide till ye depart from that place, only 
 cloaks the blemish by a false pretence — for exe: and 
 exetUev must refer to same foreword. 
 
 v. 11. I suggest μαρτύριον xvpiov xptpatos —- of the ap- 
 
 -propriate judgement: with or without avtots — as you cast 
 
 off the dirt, so shall they be cast off. 
 
 v. 12. I read WV ἁμαρτωλοι μετανοησωσιν. (Ὁ. 
 
 v. 14. r. ονομα αὐτὸ that denomination — sect. as else- 
 where — αὐτοῦ has no antecedent. 
 
 v. 14. r. xat tdtov τοῦτο ev. at ἅιδου dvy. and the powers 
 of Hell work in him this their special operation. vulg. is 
 unintelligible. 
 
 v. 15. I read ott ὃ mp. ἐστιν, py ὡς ἕις τῶν xp. That he 
 is the prophet: not as one of the prophets. He is head, 
 they members, of prophetic body. 
 
 v. 16. τ. δυτὸς ἐστιν avtos — this is himself. he is risen Kc. 
 
 v. 20. I read evgpoverto εἰς t or ev egp. but augment 
 of εὖ is oft omitted. evgpoverto tov I. simply, might stand. 
 Herod liked John. vulg. feared is contradicted in next words. 
 
 v. 32. Yr. ev τω. 
 
 v.31. r. ὕμεις ναῦται x Come you seafarers in your 
 
 3* 
 
950 MARK. 
 
 own craft — by sea. after ιδιαν, τεχνὴν or vavy is under- 
 stood. That is Greek idiom. 
 
 v. 33. for πολλοι r. 6v πλεοι. for αὐτοὺς r. vavtas — they 
 knew whither he would sail, and ran thither and fore- 
 reached those on shipboard. 
 
 ν. 35. perhaps ἀπαλλαγης for πολλης. or axohvoems being 
 abbreviated. v. 27. How can speculator mean executioner? 
 Speculatorsare often executed, in French phrase, on French 
 exchange — but in passive not active sense. Speculum is 
 a watchtower for overseeing farmwork and pilferers. I saw 
 such in Calabria lately. and the man in Gospel who planted 
 a vineyard also built a watchtower over it. Hence specu- 
 lator or watchman would come to mean generally a trusty 
 superintendent — and such a one Herod would send with 
 orders. 
 
 v. 39. τ. ὡς yoptw, as for a meal. 
 
 v. 45. omit eviews also at v. 50. 
 
 v. 48. perhaps ὥσπερει πατων. and παραπ. in v. 49. 
 
 v.50. for xat ευθεως ἐλάλησε μετ᾽ avtmy.r. καὶ ex θεας εξεπλα- 
 γησαν ὡς μη ett chavvetv. they were astounded by the sight, so 
 that they could not row — drive with oars. εὐθεως was meant 
 to tell copyist to write χαὶ unabbreviated, but he snpposed 
 he was to put it for ὡς, and did so. Such are the strange 
 and silly blunders that tease authors. 
 
 v. 52. τ. οὐ yap συνηχαν δυτω γαρα cuvyxew ext τ. for 
 they understood not, that so forsooth (so strangely) they 
 were to meet after miracle of loaves. 
 
 v. ὅθ. for ayopats r. αγυιαις. 
 
 C. 7. v. 3. for πυγβὴ I propose ex’ evyy. On revisal, 
 I waive other changes once noted. for first thoughts in 
 Emendation are seldom final. Horace’s advice, nonumque 
 prematur in annum, is here sound. 
 
 v. 4. for ayopas I τ. ἅγισματος profanation. 
 
 v. 7. τ. διὸ. δίαδοχας teaching traditions. 
 
 v.11. I read ὃ εαν εξ ἐννόμου ὠφεληθὴ. οὐχ οφειλετὴς ἢ 
 exetvov ovxett’ aptete &c. whatever his parent by legal custom 
 would profit, he no longer owes it. Ye release him &c. 
 This clears what vulg. tangles. 
 
MARK. 37 
 
 v. 13. Yr. Ἢ μὴ πατρι ϑδωχατε. by which ye give not to 
 a father. they received tradition — but vulg. says they 
 delivered it. 
 
 v. 19. τ. xafatpovta. the sink which carries down. or 
 χαθαρα ουν. 
 
 v. 20. I propose exhovete δε avtt — wash rather what 
 comes from within. 
 
 v.30. 1 read αὐεόηλον ἥμενην freed from unholiness and sit- 
 ting &c. some may prefer ὀεδουλευμενην. restored to reason. 
 the vulg. fails; for to find her on bed was not to find her 
 sound. 
 
 C. 8 v. 12. Elzevir gives as variation ov 606. I read 
 et δοθησεται οὐχ evdoxyGetat τὴ Yeveq ταὐυτὴ σημεῖον, εἰ μὴ 
 ἴωνα. C. as in Mat. a sign if given will not be well re- 
 ceived by this gen. Unless it be that of Jonas — only 
 the sign of my death will please them. 
 
 v. 18. r. xat νοῦν, ov wy. and having mind ye remember 
 not. this seems to me certain. 
 
 v. 25. τηλαυγῶς is not clearly but distantly. In Cheselden’s 
 well known experiment the patient for some time after 
 he got sight, could not judge distance, all objects seemed 
 to touch his eyes. 
 
 v. 28, r. αλλοι Ιωαννην. 
 
 v. 33. I read pov, ov Σατανα. ett ov. Follow me, not 
 Satan — as yet thou art minded not towards Godly but 
 human things. See my note 16 Mat. 
 
 C.9 v. 1. I read ἕως eow — till they see inwardly by 
 spiritual foresight. This v. belongs to ch. 8. 
 
 v. 5. Ir. anodpabets waked from sleep as in 9 Luke v. 28. 
 
 v. 11. r. tt ott what is that they say? 
 
 v. 12. Thoro’ly perplexed in vulg. I think the true text 
 is, after παντα. tote αναχαθισταὰ mavta xar πασχει ὡς γ. ex 
 αὐτὸν ὃ υἱος τ. a. first, Elias unsettles — overturns — all 
 things — establishments — then the son of man resettles 
 all things, and suffers, as it is written &c. All this refers 
 to John’s mission and his utterance, prepare ye the Lords 
 way. Every valley shall be filled and mount brought low &c. 
 John was to be destructive, that Christ on the cleared 
 
38 MARK. 
 
 and levelled ground might be constructive. This reading 
 is not conservative and has therefore perhaps been smothered. 
 Of its truth I am convinced. we may read for xat πως; 
 xara ποδας ὡς — after John, as Ke. 
 
 v. 15. I read εξεθορυόηθη was excited. why astounded? 
 
 v. 20. omit αὐτὸν zpos αὐτὸν as a pedantic gloss. 
 
 v. 23. to et cannot stand. r. to ἕν det — the one thing 
 (faith) is needful. or τοῦτο ext oot. this is In your power. 
 
 v. 24. yr. τὴ an απιστιας πίστει. 
 
 ν. 25. concourse of crowd is alien to sense. r. τῷ eret 
 συντρεμει ὃ ahahos that at the word (of faith) the dumb 
 man (the dumb spirit) trembles. it was an old belief that 
 evil spirits shrank from some holy names. 
 
 v. 29. after αὐτοῖς I read erst απίστουτε. Then this kind 
 means unfaith. 
 
 v. 31. for ανθρωπων r. ἅμαρτωλων — Elz. gives as va- 
 riation avipwxwy ἅμαρτωλων. This shows how such mistakes 
 are made. 
 
 vy. 39. τ΄ xat οὐ διανοησεται ταχὺ αχολουθησαι μοι, whoever 
 has my spirit or power, will soon be minded to follow me. 
 vulg. is dead. 
 
 v. 40. I suggest 6 θεὸς for ὃς — after pe. 41. for yap 
 τ iG 
 
 v. 44—6 and 48. r. ἕως or ες (from πυρος v. 47) ὅτου Ke. 
 until their serpent (Satan or Sin) dies, their fire too lasts. 
 This idea of purgatory was prevalent of old. Virgil adopted 
 it. Satan is the serpent or worm. Dante calls Satan the 
 great worm. The vulg. thro’ v. 48. 49. and 50. is a tangle 
 of perversions without meaning or issue. whereas the text 
 now set forth by me, if not the true one, at least gives a true 
 and clear sense with but slight variations from the vulgate. 
 
 v.49. I read ta πυρὸς yap mupt, ta adhoc at σωθησεται. 
 nor rasa θυσια ἅλι ἁγιασθησετα. The things of fire (sins) 
 shall be saved by fire — the things of salt (faith) by salt 
 — (faith) — as elsewhere, ye (the faithful) are the salt 
 of the earth. 
 
 v. 50. I read after yevytat, et py ev τὴ ἅλι, ev τινι Ke. 
 D. then eyete ev ε. ἅλος dhas, xat ρωννυετε ev aht ἀλληλοὺυς — 
 
MARK. 39 
 
 if not in the sea, in what shall it be seasoned? have in 
 yourselves the salt of the sea (of God) and strengthen each- 
 other in God, (ἅλι the sea) among yourselves. Thus God 
 is the Ocean. Qxeavos θ᾽ ὅσπερ Leveots παντεσσι τετυχται — 
 from whom by whom and to whom are all things. The 
 leading idea is like that of the injunction, Return ye to the 
 rock whence ye were hewn. Be faithful. Trust in God. 
 These changes may seem startling — I repeat therefore 
 that we must expect the blunders in a copy of an almost 
 illegible ancient Greek ms. by a transcriber at best un- 
 learned, and often wilfully hurrying his work, to be much 
 worse and more numerous than what we find in ordinary 
 transscripts. It is impossible but offences must come. are 
 they then to be left as everlasting stumbling blocks? Of 
 these hurrying processes the contractive one, by central 
 Evisceration, as above exemplified, is both deadlier and 
 more frequent than the Procrustean one, by amputation of 
 extremes. Both are explained under C and D. 
 
 C. 10 v. 12. τ΄ amodeury. 
 
 v. 24. a monogram on anoxptiets, its meanings and cor- 
 ruptions would be worth the while of learned leisure — 
 no word more curiously disguises the true ones that it 
 covers — I read ὑποχορισθεις softening his phrase. 
 
 v. 25. r. Thovuctoy ovoy — see my note on Mat. 
 
 v. 30. Tread ὃς, cay μὴ exkixy, μη λαύῃ εχατονταπλασιονα 
 ὧν axohscet (lost in éxat. preceding) who, if he fail not, 
 shall not receive a hundred fold of what he shall now lose 
 — the vulg. he shall receive them all a hundred fold in 
 this life is a glaring blunder. in this life they lost all for 
 gain in the next. r. xat μετὰ διωγμὸν εν τούτω atwve and 
 after persecution in this world. τ. ζωὴν cvatwviwy the life 
 of the blessed. The vulg. makes no distinction to encourage 
 the faithful — It merely promises everlasting life — but 
 that may be in Hell or in Heaven. 
 
 v. 32. for αχολουθουντες τ. xaxa αχολουῆθα axovoyvtes — 
 hearing the coming evils. r. xa yap παρ. for &c. This ac- 
 counts for their θαμῦος. 
 
40 MARK. 
 
 v. 40. τ. αλλ᾽ δις ὃ Ete (see v. 8) ἡτοιμασ᾽ eotat — it shall 
 be for those for whom the one (God) has prepared it. 
 
 ν. 42. doxovvtes — not who are accounted — but who 
 are seen fit. whom despots deem fit, choose to make rulers. 
 - y, 50. τ. avakaéwy having caught up. for he sate on it 
 
 ν. 51. r. oxox. dissembling what he knew. 
 C.11 v. 2. omit eviews. 
 Τ. TOD απὸ TOD TATPOS. 
 
 y. 11. τ. πάντα avocta. beholding all the unholy traffic, 
 and being then too late to stop it. 
 
 y. 13. I read ev γ᾽ a9’ Ἣν — however it was well (fully) 
 the season. c’etoit bien le tems. the vulg. it was not the 
 season perverts the saviours meaning — which was against 
 barren Pharisaical show of fruitless leaves im words and 
 forms — Christ thus acted a parable. which however fails 
 if it were not then the fruit season — for if so, why blast 
 it? some may prefer ov yap Ἣν φόρος suxwy — for it was 
 not a fruitbearer. 
 
 v. 14. τ. αἀποστραφεις — apostrophizing it. r. ovdas axap- 
 nov gvhhot. never more let the ground shoot from thee fruit- 
 less leaves. fulfilling the sentence indicated by me im v. 13 
 against barren show. 
 
 ν. 23. I read cota αὐτὼ tw vw ὃ &c. what he asks 
 shall be to his mind. the next verse confirms this change 
 and others made by me of like tendency. for we may gather 
 from it that the powers promised to faith are inward and 
 spiritual only, not material. 
 
 γ. 27. περιπατῶν means primarily, walking about — and 
 as Socrates &c. discussed questions while walking about in 
 groves of Academus, his school of Philosophy was so called. 
 In this v. then, the word is doubly apposite. Elsewhere in 
 N. T. it means no more than xatwy. 
 
 ν. 32. for etyov perhaps ἐπειχὸν respected. 
 
 C. 12 v. 4. for exey. r. exohagisay smote. 
 
 v. 11. I read εγωνιατο. 
 
 y. 14. this confirms the vulgate in Matt. 
 
 vy. 23. τ. αναζωσι. 
 
MARK. 41 
 
 v. 24. I read ov doz (or δοιας) τοῦτο. tA. This is not 
 doubtful. ye err &e. 
 
 v. 26. I read ws ext τὴς Gatov ano mupos εἰπεν. 
 
 ν. 29. for ὅτι I read ὅσιοτητος. (lost in πρωτὴ mas.) and 
 in v. 31 δμονοιας for ὅμοια as in Mat. 
 
 v. 35. τ. umox. or ὗπο xptow Gets. 
 
 v. 40. I change as in Mat. the stop should be after 
 οὗτοι not after mpocevy. 
 
 v. 42. for uta I prefer ἅγια. 
 
 v. 27. I propose οὐχοὺν ἔστιν ὁ Θανατος ν. ahd’ ὃ θεος 
 ζωντων. Death is of corpses: God is of the living. This 
 seems to reach what vulgate misses. 
 
 C. 13 v. ὃ. r. xata χαταστροφας (or xat’ atozous sabres 
 χαι ecyator λιμοι. 
 
 v. 9. τ΄ εἰς Eautovs. r. ὕπο Fy. rv. σταυρωθησεσθε. ye shall 
 be crucified. this consummates the climax, which σταῦ. in 
 vulg. inverts. for αὐτοῖς perhaps ἀπίστοις. 
 
 v. 16. for εἰς ta r. εἰς to ἀστυ. 
 
 v. 14. r. 6 οψιν ytvwoxwy νοῦν v. as in Mat. v. 23. τ. ὄλεπετε 
 em evs. 
 
 v. 25. Yr. ες σχοτὸν εσονται. or ες σύὔεσιν. 
 
 v. 21. r. ὕπο γης and ὑπ᾽ ovpavov. Nadir to Zenith. 
 
 v. 29. after θυραις τ. ὃ θερισει — he who will reap. 
 
 v. 80. r. ἢ yevea ὑὕπατη or ecyaty, for αὐτὴ. possibly 
 ουτ᾽ ατὴη. 
 
 C. 14 ν. 8. r. ava or ες to ak. rubbing it against the 
 box to melt it. the vulg. she brake the box is absurd. why 
 should she? 
 
 v. 8. τ. mposdaye she preallotted this to herself. 
 
 v. 19. τ΄ εἰς xa? Cxar evta) &tc. 
 
 v.21. I read anavOpwxw exetvw. inhuman. stop after 
 εγεννηθη. and after exewos exxpttos. as in Mat. 
 
 v. 22. I read tovtov — also in v. 24. see for both my 
 note on Mat. 26. 
 
 v. 25. I refer to my note on Mat. whence this is copied. 
 
 v. 34— 41. see comment on Mat. 
 
 v. 48. r. anostpayetc, apostrophizing them — why in 
 αἀποστράφεις as in anoxpibets ἀπὸ means ent and the passive 
 
42 MARK. 
 
 means activity, I cannot within my limits, explain, nor 
 inquire. 
 
 v.51. Tread xp. avtoy, οὐδ᾽ adtoxer for δι νεανισχοι. which 
 is clearly a blunder. A N AA are easily mistaken. They seize 
 him. but he is not caught not holden. But why is this by 
 incident told, and so fully? Because, tho’ unimportant 
 historically, it is signal religiously. The Evangelist saw in 
 it a symbol of sincere and singleminded Christian expe- 
 rience. The lad came as Christ’s follower clad in one loose 
 garment, which he could and did easily relinquish. So the 
 foes of the faith had no hold on him. — He escaped. as 
 no one encumbered with trappings of wealth could. But the 
 allegory will seldom be self applied in these worldly times. 
 
 v. 62. 1 read εγω εἰμι ὃ εἰμι. 1 am that I am. This to 
 the high priest was blasphamy. 
 
 vy. 68. adextwp a cock crew — not the cock. 
 
 ν. 72. no sound critic will recognize επιόαλων --- unless 
 perhaps with νοῦν --- casting his mind on it. Where com- 
 pounds are in question they are open usually to various 
 conjectural corrections. Here we may read xat xat’ επι- 
 ὄολον. in same sense as Homers exy6ohos. hitting the mark. 
 He felt Xt’s prophecy hit him. or else in cognate sense of 
 Luke’s phrase επιόαλλον wepos — share coming to me. or 
 extha6wy taking home — to himself — or again ἀπολιπὼν 
 αὐλὴν having left the court yard as in Mat. and Luke. On 
 revisal, I think vulgate should stand. 
 
 C.15 v.1. omit εὐθεως. τ. ραμματεων, ὧν xat ὅλον. of 
 whom the whole Couucil consisted — this gives sense which 
 vulg. wants; it gives too, I fear, matter for thought on the 
 alleged superior wisdom of the learned. 
 
 v. 2. I read σὺ λεγοις. in connexion with this, perhaps 
 απεχχριϑεις — declining the jurisdiction. 
 
 v. 6. for αὐτοῖς, a relative without antecedent I read 
 lovémors. or actors. 
 
 v. 9. see my note on Mat. 27. perhaps Pilate promoted 
 factions among Jews lest they should agree against Romans. 
 divide ut imperes. 
 
 v. 25. r. aH xa. 
 
MARK. 43 
 
 y. 39. τ. ταῦτα, ὅτε δυτως, seeing these miracles, said &c. 
 The vulg. makes him say so from Christ’s cry. That could 
 not be. 
 
 ν. 43. r. θεοῦ, 6v τολμ. in whom trusting — or else, 
 Os, επει χαι. 
 
 vy. 44. et means that, not if — wondered that he was 
 dead, thinking he would survive longer. I wonder if — 
 in sense of, I try to guess if — is an English idiom to 
 which θαυμαζὼ does not answer. 
 
 C. 16 v. 2. for ett r. ovxett. lost in ov preceding. 
 
 v. 5. r. ἐντὸς δεξιας. sitting within at right hand. 
 
 v. 15. r. ev naon yq° ἧς τῇ xptoee 6 π. preach in all 
 earth — at whose judgement the believer &c. The vulg, 
 to all creation cannot stand. Our transl. to every creature. 
 is wrong. that would be πασὴ χτισει. 
 
 v. 16. I read χατ᾽ axpa χριθησεται — by rigour of law — 
 summum jus. they who look only to law are bound by its 
 strictness. not so the faithful. 
 
LUKE. 
 
 C. 1 v. 1. πεπληροφορημενων seems a strange word, but 
 it must I think stand, on the strength of its repetition else- 
 where in N. T. How it means believed, as in our tr. I 
 cannot see — unless so far as a thesis carried by a ma- 
 jority is believed — I render it fulfilled. perhaps it is cor- 
 rupted from χεχλεοφ. rumoured. then the text would state 
 rationally Luke’s object. to reduce reports or rumours to 
 coordinated history. 
 
 v. 6. for δικαιωμασι --- a reiteration — r. διαχονημασι -- 
 
 v. 17. r. ἀπὸ natepwy from Moses to Christ — σ᾿ étxat- 
 ovv to make righteous. here the article is omitted ten times 
 im one verse. its use or disuse is not reducible to rule. 
 
 v. 22. Ἣν dtav. tho’ not classical, is Evangelical Greek 
 — but δια implies thoro’ continuance, which belongs not 
 here. I think the true reading is καὶ avavéoc yy, δια δαχτυ- 
 λων vevwy — and he was speechless, making signs by his 
 fingers. 
 
 v. 24 for χαι περιεχρυόεν I read χαι tats περι (or περιοι- 
 xotc) expv6ev hid herself from her female neighbours — see 
 15 Luke 9. 
 
 v.25. for 6vtm wor πεποιηχεν σ᾿. οὔπω μοι 6e6atmxeyv 6 
 x. ὃς εν ἥμεραις epyyats ex. for the Lord has not yet (till 
 quickening) confirmed to me. 6e6atwxev 6 εχυρωσεν 6 xvptos 
 is still more complete. confirmed what he has ordained. the 
 vulgate is unintelligible. 
 
 v. 35. put comma after χληθ. not after aytov. 
 
 v. 51. r. σὺν διανοια. 
 
 v. 04. r. tov μνησθ. 
 
 v. 55. The parenthesis ends with ἥμων. not with αὐτοῦ 
 as in vulg. which wrongs sense and syntax. 
 
LUKE. 45 
 
 C. 2 ν. 12 r. τὸ ὄοεφος the child. the signal one. 
 
 v. 14. I read πιστις ext γης" stpyvy ev ανθρωποις" ev vtw 
 ἀνθρώπου ἅμαρτωλοις evdoxta — peace among men — to 
 sinners acceptance in the Son of Man. the likeness of ἅμαρ- 
 twhos to ἀνθρωπὸς has confused the text elsewhere in N. T. 
 It is a common trick of Copyists (C and D) where they 
 can’t read or understand a phrase, to rid or shorten the 
 difficulty by this kind of correption or huddling up — I 
 propose the change for four reasons. — First peace on 
 earth, good will among (not towards) men, is tautology. 
 again Christ would surely be named in this first announ- 
 cement of his kingdom. Thirdly and fourthly the vulg. 
 omits and the change supplies the main purpose of Christ’s 
 coming: acceptance for sinners thro’ his atonement — and 
 faith, the condition of that acceptance — I feel naturally 
 something like awe in reforming both this holy Angelic 
 uterance of Congratulation, and holier yet, the Lords prayer. 
 My comfort is, that the change restores, as I believe, the 
 true text; and in it the true principles of Christianity-Man’s 
 faith and Gods loving forgiveness — both which and also 
 Christ’s representative atonement, the vulgate ignores — 
 I hold further that the Critic is self stultified who venerates 
 the traditional vulgate so far as to disregard higher consi- 
 derations: and that im so exalting the copyist, and justifying 
 him from’ all faults, he depraves the Gospel and abases 
 its authors. 
 
 ν. 21. for xat which is a-syntactic r. xawov εχληθὴ a new 
 name. new in the family. as that of John in Zachariah’s. 
 
 vy. 23. perhaps tw χυριω ὦ εχλυθησεται. to whom he 
 shall be redeemed. 
 
 v. 25. r. evkabys ἣν 
 
 v. 30. I read cwrtyptov. as the substantive of φως in v. 32. 
 which should end this sentence. salvation is σωτηρία. 
 
 v. 31. for xata πρόσωπον I read xata yaprta, ἀπροσωπον, 
 m. t he φως" which thou hast prepared, by Grace, not re- 
 specting persons, the light of all nations. 
 
 v. 32. I propose ets σαυτοῦ ἀποχαλυψιν, xat λυτρωσιν εθνων. 
 D. for the Revelation of thyself, and the redemption of the 
 
46 LUKE. 
 
 Gentiles. the vulg. here as in y. 31 seems to me faulty 
 in several ways. Our translators finding the true sense of 
 axox. unsuitable, as the text stood, arbitrarily misrender’d 
 it by lighten — κατὰ xpoownoy fails to satisfy sense. anpo- 
 σωπὸν may mean also impersonal — as of God. v.30 should 
 end with φως at 32. 
 
 v. 84. τ. σημεῖον αντιμαχομενων — a standard of con- 
 flicting foes — for and against it — the vulg. ἀντιλεγ. a 
 sign spoken against, falls far short of meaning — which 
 
 implies war thro’out. — 
 
 y. 35. for πολλων (unmeaning) r. either πολεμὼν from 
 wars, as above — or else παλάμων in a double sense — 
 hands and actions — with allusion to Chiromancy from 
 palms — now left to gipsies — that the thoughts of hearts 
 may be revealed from hands. for neutrality and indifference 
 - would not do — people would be called to act, on one 
 side or other — our transl. ignores ex and so confesses 
 corruption. πολλῶν and πολεμῶν are easily confounded. 
 
 vy. 36. for αὐτὴ τ. &yvq_ chaste. T and I’ mistaken. 
 
 v. 37. τ. χαὶ xa6? ἄυτην by herself alone. — 
 
 y. 38. for αὐτὴ — the lazy copyists’ crambe repetita, 
 like a puzzled speakers self iteration, r. avtyy openly. 
 
 v. 49. for ev τοῖς I read evtos tov x. in my Father’s 
 house — this Temple. 
 
 C. 3 v. 6. τ΄ τὸ φῶς, owt. 
 
 v. 7. I read ets to Gant. for what in N. T. are called 
 Hebraisms and barbarisms are often only borborisms of 
 Copyists. 
 
 v. 8. for ἀρξησϑε (senseless) τ. ἀρχησῦε dont be content 
 to say Ab. is our father r. texva ex vou tw Ab. or tw vo 
 Ab. see my note on Mat. 
 
 v. 13. vr. δικα τεταγμένον. 
 
 v. 14. τ. συχοφ. means to inform against nonpayers of 
 tax or custom, so it belongs to publicans in v. foregoing 
 
 — not to soldiers — if we retain it here, we should read 
 συχοφαντας στησητε or τηρήσητε — don’t appoint informers, 
 as your jackalls — or dont regard them. 
 
 v. 23. for apyowevos τ. ἀρχομένου χειμωνος at beginning 
 
LUKE. 41 
 
 of winter. This heals sense and syntax — both depraved 
 in vulg. began to be about 30. It also agrees with our 
 reckoning of Xmas — as season of Xt’s birth. This reckoning 
 is merely traditional, but for the authority of this text thus 
 alter’'d. Some may prefer ἐρχομένου y. 
 
 C. 4 ν. 2. I read ὕστατον. 
 
 v. 3. I propose xat xat’ ow etnev. or etmev εν ὕπνω avtw. 
 see Mat. 
 
 vy. 8. unaye οπισὼ pov means go back from me — not 
 get behind me. which would help, not hinder Satan — 
 for he prefers to smite from behind, stealthily. 
 
 v. 10 and 12. for ὅτι perhaps ett. 
 
 v. 12. ex seems wrongly prefixed. I suggest as arising 
 from the occasion οὐχ ex Tetpas Tetpacets χυριον. OF οὐχ εἰχὴ 
 πειρασεις x. τ. θ. σου. Thou shalt not from thy trial try 
 the Lord. or thou shalt not needlessly try (not tempt) the 
 Lord thy God. The first injunction is like that of Her- 
 cules to the Clown: and similar ones are found im scri- 
 pture. 
 
 v. 15. omit avtos. 
 
 v. 18. I read πτωχοῖς δις. for agecer r. axecet healed. 
 
 v. 31. for xat Ἣν perhaps xa διὴν was continually. Al 
 lost in KAI. 
 
 C.5 v.14. for αὐτοῖς probably ot ayvor εἰσι. cleansed. T 
 =I. avtontats is likely. 
 
 v. 17. τ. χαθημενοι ev οἰχια ᾧ. xar Νομοδιδασχαλοι, xa 
 adhot εστησαν ew εληλ. the dignitaries sate in the house, 
 and others stood outside. τ. αὐτὸν avtovs. 
 
 v. 22. for axoxp. probably anopytcbers — 
 
 y. 24. see note on Mat. 9. 
 
 v. 34. see note on Mat. 9. 14. 
 
 v. 36. r. τ επιόλημα. 
 
 v. 37. Yr. οἰχιαχοι αἀποροῦνται. 
 
 C.6 v.2. for χαθισας τ. χαθιστας. staying boat, by anchor 
 or moorings. 
 
 v. 3. Tread μετ᾽ αὐτοῦ φυγοντες A. οντες is mercly cum- 
 bersome. 
 
48 LUKE. 
 
 v. 6. I propose ἀναρθρωτος joint-stiffened — by gout or 
 rheumatism. or ἀρθριτιχος. 
 
 v. 9. Read as in 3 Mark. 
 
 v. 17. for xat oyhos (hardly applicable to diciples) r. 6v 
 χαι οχθος where was a mount. and μετὰ μαθητων — why 
 else is this sermon on mount so called — if, as in vulg. 
 preached from plain. which Matthew too contradicts — we 
 may read more fully 6v xat οχθος, χατ᾽ opovg — as Matthew 
 names opos — most mountains have mounds at base. οχλος 
 in v.19 clearly means the crowd — not the disciples. 
 
 v. 20. I cannot believe this to be the true text. It makes 
 all that are poor, however wicked, blessed. I read as in 
 Matthew xtwyot δι tw πνευματι. Blessed are the beggars to 
 the spirit for holy things — conforming to, and confirmed by 
 Mat. I once proposed δι πτωχοι οἱ πτωχευουσι πνευματιχα — 
 lost in 6te ὕμετερα following. I protest solemnly against the 
 vulg. the more so as its default can be supplied from Mat- 
 thew. who is Luke’s main source. 
 
 v. 21. r. Max. ἅγιοι ot π. στ. M. ἁγιοι δι χλ. 
 
 v. 24. I read ovat ὑμῖν tors ὕμιν μόνον mhovotots. Woe to 
 ye who are rich to yourselves only not to God. as elsewhere. 
 This sweeping curse on all the rich is I think as alien to 
 Christs goodness and gentleness as the blessing on all poor 
 is to his wisdom. the sense of vytv μόνον — of mere sel- 
 fish enjoyment will be implied hence in v. 25 and 26 tho’ 
 not there expressed. The corruption is probably a designed 
 one. as this absolute blessedness of poverty and cursedness 
 of, wealth as declared in vulg. would give the Priest a 
 strong hold of sick and scrupulous rich men who would 
 be fain to get rid of the curse and obtain the blessing by 
 gifts to Priestly uses. 
 
 v. 29. τ. μιαν σιαγονα, ev vp x. in mind or spirit. bear 
 meekly and resent not. that hinders not repression of sin 
 for mankind’s and the sinner’s sake. 
 
 v. 30. τ. διδου δια νοῦ — Aand N readily mistaken. If 
 there be first a willing spirit, it is accepted &c. St. Paul. 
 
 v. 34. I read ta toa ες ta tom. Cent per cent. Lenders 
 dont lend to receive same sum. 
 
LUKE. 49 
 
 v. 35. r. δανειζετε μη μηδὲν --- Unlikely that Christ 
 should recommend usury, which even Mosaic law so strongly 
 denounces. 
 
 v.37. τ. μὴ axun (or axunv) xp. judge not rigorously, 
 by summum jus — this is implied also thro’ the verse. 
 
 v. 40. 1 read 60 κατηρτισμενος " δεπας cota we ἀσχος" παῖς 
 estat ὡς &e. his master by whom he is instructed. Cup 
 shall be as Cask. disciple as master. 6 is omitted before 
 ua. in first division; and correspondingly before παῖς in 
 second — C. and D. 
 
 v. 42. ἀδελφοῦ cov: I read ov γ᾽ ap’ cota: nov yap εστι 
 ὃ. x. &e. mov ὃε ὃ. σ. — However. it will not be. for where 
 is the good tree, bearing evil fruit &c. Thus the following 
 mov yao eott becomes logical. 
 
 C.7 v. 8. Vary the text as in Mat. the meaning is-only 
 like me, speak the word, and it will be done. 
 
 v. 23. r. after σχανδαλισθη., σχανδαλισὴ — see note on 
 Mat. — who, while he stumbles not, suffers from others 
 falling foul on him. Blessed are ye when men hate ye. 
 
 v. 24. r. σαλευόμενον: οὐμενοῦν. this question like the 
 others, is thus answered. 
 
 v. 28. r. utxpw ὕστερος ev yn, ev ty, 6. as in Mat. 
 
 v. 30. for Eavtovs r. εἰς ἑαυτοῦ exastos each rejected 
 God’s counsel as compared with his own. wisdom of world 
 is foolishness to God; and so converse. 
 
 v. 35. seems unmeaning. zavtwy is omitted in some mss. 
 If so we may read teyvwv aratys from the arts of deceit 
 — for ἀπὸ is from, primarily, not by. or τεχνῶν may mean 
 fruits — if we keep texvwv, r. ax’ avttwy for πάντων. justi- 
 fied from her fruits against gain sayers. 
 
 v. 31. 1 read τινι οὖν σημείῳ syustwow with what stamp 
 — vulg. is mere iteration. 
 
 ν. 42. vulg. to my mind wholly perverts Christ’s meaning. 
 which is, that sinners who have loved, not who shall love, 
 are forgiven. The debtor who had loved most was forgiven 
 most. we must therefore read here ἡγάπησε loved for αγα- 
 
 myset will love. which was beside question. for prospect of 
 4 
 
50 LUKE. 
 
 love could not pay present debt. hence in 47 r. yyana for 
 αγαπα. ; 
 
 C.8 v. 10. τ. ὄλεποντες ta eow that seeing they may 
 not see inner meaning. 
 
 vy. 12. τ. οὐχ axovovtes esw — working men are meant. 
 hearts hardened by toil and so unreceptive of seed. see 
 note on Mat. or perhaps ἀπὸ νοῦ ax. heedlessly. 
 
 v. 17. τ. ov yap aypov for the seed of the field is hidden 
 that it may show forth in season. τ. axoypagov — a deed 
 or copy. vulg. consists of two identical propositions. 
 
 v. 18. r. ὄλεπετε οὖν πασι, mast ax. See for all, hear for 
 all — keep not God’s grace to selves. vulg. is null. r. ὃς 
 yap aveyn (or av’ avexyy) whoso imparts, gives forth. and 
 aveyn μὴ — on land that yields much, much shall be be- 
 stowed. The drift of whole chapter is to utilization of seed, 
 light &e., and Christian communication of God’s gifts. doxst 
 ἔχειν means not what he seems, as in our transl. but what 
 he thinks to have. — 
 
 vy. 27. 1 read πολεως, ὃς ὡς εἰπε, εἰχε ἄο. — Thus the 
 story becomes the madman’s, not as in vulg. the Evange- 
 list’s. . 
 
 ν. 27. I suspect a confusion of χρόνων with χοίρων here 
 and y. 29 and 32. Swine-madness to the Jews, would be 
 the kind so often shown in filthiness and neglect of per- 
 sonal decency. hence χοίρων for χρονῶν would make the man 
 possessed with a legion of swine-devils. I once read ex¢po- 
 νῶν ex xavewv mad from cradle and that may be right. 
 
 v. 29. ypovots is clumsy and unusual — I read yotpors 
 ὡς — as with many swine rending him. sovypraxet is the 
 very word for this-but not for action of simple spirit. 
 
 v. 34. τ. ὡς egasav, epvyov. 
 
 ν. 42. omit ὡς etwy dwdexa, which, I believe, is mistaken 
 from Mat. and read avtov τινας te τῶν δωδεχα in v.41. see v.51. 
 
 C.9 v. 4 r. ew εργαζεσθε. and perhaps exst νεμετε. or 
 οἰιχοδομεῖτε. 
 
 v. 5. see note on Mark. c.6 v. 11. 
 
 v. 8. I suggest mpopytys πρὸ xopugys tts, μὴ ὡς εἰς τ. 
 
LUKE. al 
 
 a prophet to lead the van for consummation, not as one 
 of the ancient. 
 
 v. 14. r. ες χλισιας. 
 
 v. 25. I read after anokcous; τοῦτον de ἀπολεσᾶς, Eavtov 
 de αἀπολυσας, πῶς av ἢ ζημίωθεις. but losing this (the world) 
 and saving himself, how would he be harmed — this per- 
 fects the sentence. Here, I believe, is. a signal instance 
 of the C. and D. class of Copyist’s corruptions — He took 
 similar words for same, and presuming in them a repetition 
 and a blunder, he cut them off. 
 
 v. 27. r. ἕως cow till they see inwardly — in spirit. 
 
 v. 34. for εχεινοὺς r. ex gastvov — from clear light. 
 
 y. 44. τ. auaotwhwy for ανϑρωπων. 
 
 ν. 48. to make ptxpotepos regular J thus formerly altered 
 the text. 6 yap outxpov μίχροτερος ev 7. 0. 6. OUTOS εσταῖ ὠμεγα. 
 (or εσταῖ ες τὸ w peas. We read in N. T. I am Alpha 
 and Omega — but that I fear will not warrant this change. 
 Christ would hardly so address Jews. They were not enough 
 Hellenized. 
 
 vy. 53. r. mopevowevov of one going. 
 
 v. 55. for ὑμεῖς perhaps este εὐμενεῖς be meek: with 
 stop after first eote. 
 
 C.10 v. 4. χαι μηδ᾽ ewodtas χατὰ τὴν δδον ὧν αν aora- 
 σησθε, πασασθε. or with less change, wy αἀσπασασθε, πασασῦε. 
 nor even victuals for journey. on your way, whomever ye 
 greet as friends, eat food from them. Strange, that the 
 spirit of Xtian charity, which yearns to welcome and com- 
 fort all whom it meets, should never have revolted from 
 this vulgate text. 
 
 v. 7. for pevete I read otxodouette — absorbed in orm 
 preceding — 6euete may also mean edify — and νεμετε — 
 ministrate, rule, feed is also appropriate. Gsyete and νεμετε 
 are hardly distinguishable from pevete in any faint ms. ANM. 
 But why innovate? I reply, that 1 repristinate — for 
 why should Xt tell itinerant Apostles to stay in a house, 
 John Wesley knew well that by such stayers men would 
 seldom ascend to heaven. They would become standards, 
 but mostly sluggish ones — too often sinking and settling 
 
 4% 
 
52 LUKE. 
 
 on their lees. True μένετε. in this connexion is in Mat. 
 and Mark. but copies can’t corroborate originals — at end 
 of verse r. wy wevete* μεταόαινετε ὅσο. stay not. go from 
 house to house. 
 
 v. 12. r. ev 4 ἥμερᾳ xpwy, avex. when God shall judge. 
 
 vy. 21. r. εξ ohov νοῦ ὅμολ. τ. evvov evdoxta ἐμπροσθεν von. 
 that so kindliness is accepted rather than intelligence — 
 no words could be more exactly in place. and eyxp. means 
 this precisely. 
 
 v. 30. I read yurbavy agevtes es ta τυγχάνοντα — left 
 him to take chances. 
 
 y..35. τ. emt γὴν τὴν αὐτοῦ avp. to his own country — 
 common mistake of [ and T. or γὴν may be understood, 
 not stated. or we may read before avprov Σαμαρειαν. one of 
 two like words being often overlooked. C. 
 
 v. 35. r. ἐεχλαύων. 
 
 v. 38. for xat αὐτὸς (clumsy and null) r. xa’ ἀγροὺς in 
 the country. 
 
 C. 11. a further full and reverential consideration con- 
 firms my belief that the text of our Lords prayer as pro- 
 posed by me in Mat. 6 is the true one. I therefore read 
 here as there — only that as Luke slightly varies Mat- 
 thews exposition, I also vary it thus. τὸν xaf’ ἡμεραν, ava 
 τον χατ᾽ ἐρημον. in analogy to that given to Israel in wil- 
 derness. I once proposed τὸν ext ovpavoy διδοῦ ἡμῖν τὸν 
 χαθ᾽ ἡμέτερον. feed our souls with thy bread for heaven as 
 we feed our bodies with our earthly bread. 
 
 ν. 5. The vulg. is an utter depravation of Christ’s mea- 
 ning. which proceeds from distinction between God’s children 
 (the faithful) and his other creatures — to all whom he is 
 a friend; sending to all alike rain &c. — The question 
 should be at avt v. 6. Then r. xat etxos (with or with- 
 out exetvos) εσωθεν &c. Naturally he will answer, no. but 
 tho’ he wont do it for a friend, he will for a son. for 
 τὴν αναιδειαν which is monstrous, r. τινα εἰναι dy υἱὸν be- 
 cause any such comer is a son. This is confirmed by 
 whole after tenor to vy. 13; continuing this relation of Fa- 
 
LUKE. 53 
 
 ther and children. The result is that the faithful and they 
 alone will get all they ask - in the true spirit of faith. 
 
 vy. 10. for Πας τ. Ilatpos often abbreviated to Ilas. Vulg. 
 can’t be true perhaps 6 ev attwv. 
 
 ν WS ae εἰ τινα- 
 
 vy. 20. τ. δαχτυλιω. signet ring — token of rule — some- 
 times transferred. as by Pharaoh to Joseph. 
 
 ν. 23. This verse seems to me out of place. nor can I 
 set it right. I must leave the dislocation to better skill. 
 
 ν. 24. This is fully discussed in Mat. 12. v. 43. see my 
 comment. 
 
 v. 27. r. 6t paotot. 
 
 y. 20. for ov 06. which is contrary to facts, since many 
 signs were given, r. οὐδὲν εὐδοχησεται — no sign shall be 
 welcomed. ; 
 
 ν. 34. for πονηρὸς probably Godepos. τ. eotty ὃ οφθαλμος, 
 ὃ οφθαλμου vous. as in Mat. 
 
 v. 35. 1 read μὴ Ἢ τυφος τὸ φως τὸ εν σοι. Latavas oxotos 
 εστι. lest the light in you become smoke — Satan is dark- 
 ness — or Latava of Satan — some may prefer after sot, 
 χαι oxotton εστιαν — and darken the hearth. in vulg. is 
 neither sense nor grammar. 
 
 v. 36. I read xotet οὖν to πνευμα Gov τὸ σωμά cov ὅλον 
 φυτικὸν (OF φυσιῖχον) μὴ ε. TL μ. OX. ες τινα φωτεινὸν Vahoy — 
 Thy spirit makes thy body into a luminous glass, as when 
 a lamp &c. my first substitution was δι᾿ ovv — but that 
 would require tov πνεύματος. Thus we have a full, clear 
 and spiritual sentence instead of the vulgate mass of sense- 
 less depravation. So in Shelley’s lines to his daughter. 
 
 Thro’ the pale marble of thy face I see 
 Thy souls pure Vestal lamp burning eternally. 
 
 v. 41. τ. mAvvete ta ev νῷ ovta (or evtos ovta) vulg. is 
 futile. 
 
 v. 42. r. as in Mat. μὴ egtevta αφιεναι. see comment 
 there. r. ποιησαι. 
 
 v. 44. Here again the leper cries out Unclean. — Thoro’ 
 indeed is the leprosy. r. ὡς τὰ νομίσματα χιόδηλα, καὶ δι a. 
 δι anetpot anatovvtas ὑπ᾽ ἐπάνω οὐχ otdactv. ye are like coun- 
 
54 LUKE. 
 
 terfeit coins and the inexperienced know not that ye are 
 deceiving under the surface stamp. vulg. is a jumble of 
 corruptions. im it we walk, not over tombs but over hol- 
 lows and holes filled with yet worse foulness. incedis per 
 
 — not ignes — suppositos cineri doloso. 
 
 v. 47 and 48. r. otmovouerte — in sense of Latin redi- 
 mitis — take them by contract for resale. redemtor is con- 
 tractor. This makes sense — to traffic with tombs is to 
 dishonour their dead — but to build tombs, as vulg. mis- 
 gives it, is to honour their dead. 
 
 v. 49. for ἀποστολοὺς we may read επισχοποὺς — but the 
 
 corruption I believe is deeper. I propose ἀποστελουσι σοφοὺς 
 XAT αὐτῶν εξ ἄυτων, δι anoxtevovor &c. the 6t here added 
 was easily overlooked by copyist, as a follows it. ἃ = οι. 
 the vulg. is clearly wrong. but as usual in compounds with 
 emt, ὑπο, ἀπο. ava, the text admits several variations, all 
 more or less likely. 
 
 vy. 53. Here also various readings may be substituted 
 
 for ἀποστοματιζειν. among them aro ctowatos πατίιζειν -- snare 
 him — ἀπὸ or ἀναστομυλιαζειν. ply him with word catches 
 and sleights. used so-of stoic logicians — also compounds 
 
 of δογματιζειν &e. the default is certaim, the correction can 
 only be conjectural. αποστομιζειν to stop his mouth is likely. 
 
 C. 12 v. 1. I translate ὕποχρισις to pretence, false as- 
 sumption under cloak. this idea governs next verse. 
 
 v. 2. I read ες οὐδεν. to no purpose. and χρηστὸν for 
 xportoy and ὃ οὐ γνωσθησεται ἀνθρώπων ὅσα &c. unknown 
 to men. ανθρωπὼν is abbreviated to avi’ ὧν. The Pharisees 
 make too much show — but you must not make too little. 
 
 v. 3 I read ὅσα ev τὴ oxotim etma ποτε and ελαλησα ποτε. 
 
 Tayetolg May mean compartments — small bed rooms ran- 
 ged round main rooms of house as the ancient usage was, 
 like cabins round saloons of ships. Store rooms is the 
 common translation, hut those were the least likely places 
 for secret consultation. I once read Aatoutats. 
 
 v. 9. Y. ἐμοι ενωπιὸν τῶν ayy. 
 
 v. 10. for hoyov r. Aotdopov — εἰς is not against but to- 
 wards; which suits not here. 
 
LUKE. 35 
 
 v. 15. τ΄ τινι ἣ Cwy. αὐτὴ αὐτου ἐστιν. οὐχ ex τῶν &e. 
 not in his abundance is a man’s life. that is of him --- not 
 of his property. 
 
 v. 23. r. ἣ ψυχὴ em xh. life is for higher purposes than 
 food. or ov μὴ πλεῖον attet τῆς τροφῆς. Life needs no more 
 than food. xAcovextet is not unlikely. 
 
 v. 24. τ. ποσω wadhov buas. Atay διαφ. how much more 
 will he feed you? you are greatly above birds! A and A. 
 confounded. 
 
 v. 25. This verse seems to me corrupt. for three rea- 
 sons. Our Saviour from first to last, v.22 to 29 refers to 
 food and raiment as the two needful things for life. and 
 rebukes needless care for then. why then is this verse about 
 stature interpolated. It is intrinsically strange and uncouth 
 — it stands too on a false base — that a cubit’s difference 
 in a mans stature is slight. which is not true even of an 
 inch — much less of half a yard. But, tho’ vulg. is para- 
 doxical and alien to subject, a change of some few letters 
 will clear away all objections. I read then, δυναται τι προς 
 ὃ cobter προσθειναι ext τὴν ἥλικιαν αὐτου; νηδυν ava xat vovy 
 sate. ἐλάχιστον ov ὃ. ζο. who by anxiety, can add anything 
 to effect of food, towards his stature? Leave in peace, as 
 the belly, so also the mind. Dont tease and trouble it. you 
 may hinder, but can’t help it. ἥλικια means full growth of 
 body — that suits the new reading better than Stature. 
 We may add to, or substitute for, emt τὴν ἡλιχιαν. ες (or 
 ext) πιστὴν ἥσυχιαν — Care can add nothing to the Sto- 
 machs faithful (undoubting) complacency for digestion — 
 and consequent growth: we all know how care hinders 
 digestion — But I will not alter needlessly. I leave this 
 last suggestion to others. In Mat. I proposed μεριμνων διαιταν 
 — that perhaps is better than xpos ὃ εσθιει. 
 
 v. 36. omit avOpwrots as idle gloss. 
 
 v. 42. for τις r. ὅστις. I speak to him whoever το. 
 
 v. 45. r. apéytat ορχησει τυπτειν εἰς — to beat time. 
 
 v. 46. r. depotouyoet scourge. 
 
 v. 49. for εἰ r. ett; what more would I? Some for ει 
 or ett may prefer εἰρηνὴην. lost in δὴ following N = A. for 
 
56 LUKE. 
 
 ὙΝ perhaps oteyyy. for incendiaries then often fired buil- 
 dings from roof — heaping coals of fire on their head. see 
 Thucyd. 
 
 v. 50. I read ὄαπτισθηναι xata πυρος, xat πως ov o. I 
 have to undergo a baptism of fire. and how can I but be 
 troubled until &c. Baptism simply implies not anguish, but 
 fiery baptism does. 
 
 ν. δ. after δοχιμαζετε rv. διχαζετε ett. In spite of signs 
 that end is coming, ye litigate still — see St. Paul’s re- 
 buke to Christians suing Christians. in the vulg. the question 
 is without inducement. 
 
 ν. ὅδ. unsound. why name governor first and then judge 
 — the apywyv has here no concern. I read ες yap ὑπατ᾽ ayers 
 μετα τοῦ a. cov ta Onapyovta. you with your adversary bring 
 to ruin the property — the subject of your suit. The vulg. 
 implies that litigants walk lovingly together to the judge 
 — that is not so — for with that spirit they would agree 
 at home. r. ev τὴ evodm ενδῶς, ὡς epyastas avev ἀπ. In way 
 of kindness concede, so as without trouble to be quit of 
 him. ὃος eyyvav give bail is an alternative reading. 
 
 C.13 v.18. for dpomow τ. σημειω σημειωσω. in vulg. 
 the two questions are identical. 
 
 ν. 25. τ. anepyaby ὃ om. or aypobev ελθη. for Elzevir gives 
 etoeA0y, aS ms. variation. 
 
 v. 29. for αναχλ. τ. αναχριθησονται shall be examined. for 
 all will not be accepted, which avaxd. implies. 
 
 v. 33. r. πλὴν μένειν det με — N M and A are often 
 interchanged. 
 
 v. 35. τ΄. tdyte ett, ws αν. ye shall no more see me, that 
 ye may say &c. 
 
 C. 14 v.3. I propose αἀποστραφεις. and in v. 5 αποπιχρω- 
 Gets — This word αποχριθεῖς is well worth a special schola 
 to set forth its uses and abuses in N. T. I suspect that 
 sometimes it is like evfews, not textual, but marginal — ἃ 
 direction to write xa or other abbreviated (συγχριθεις) word 
 in full — αποχριθεις. 
 
 v. 16. for πολλοὺς r. πλουσίους. the πολλοι were asked 
 later when the zAovotot had declined. the πλούσιοι are pri- 
 
LUKE. 57 
 
 vileged People; analogous to the Jews. while the πολλοι — 
 unprivileged were Gentiles. who were called on the Jews 
 refusal. see Acts and Elsewhere in N. T. The vulgate 
 not only obscures but contradicts, this main distinction. 
 
 v. 23. Yr. χαι φρουροὺς xat avayxatous χαλεσον etochbery — 
 call the guards and forced (convict) labourers. There was 
 probably no reason why the two classes should not be as- 
 sociated, as they often interchange places: as do coastguards 
 and smugglers, thieves and detectives, gamekeepers and 
 poachers — The gamekeeper turned inside out is said to 
 make a good poacher — and the poacher turned outside 
 in to make a good gamekeeper. The same may be stated, 
 sometimes truly, of the three other pairs. I find noted by 
 me av’ aypous, xat xahecov for avayxacov. with the suggestion 
 that the villagers — Pagans — remained Heathen long 
 after the city-people had become, nominally at least, Chri- 
 stianized. There, as here in the parable, the country people 
 were the last called. — But this may be rather subtle than 
 sound. 
 
 v. 24. avépwy is null. they were all alike men — r. adpwy 
 — bloated — proud. 
 
 ν. 26. This gives a strong hold to a hateful fanaticism. 
 I suggest ov μοι μειωσει shall not postpone to me. see note 
 on 12 Joh. 25. 
 
 v. 30. — for ανθρωπος r. vobpos — stupid. 6 before αν- 
 θρωπος is not Greek. 
 
 v. 51. τ. ποριουμενος — The text supposes a prudent 
 king — who will not commit himself so as to be πορευο- 
 μενος marching — going forth — until assured of his means. 
 — ποριουμενος about to provide means. 
 
 v. 35. vulgate is false — salt, when mawkish, is often 
 all the better for land and dungheap. r. ette ets yyy, εἴτε 
 ets x. They cast it out to whichever it lies handiest, soil 
 or dungheap. 
 
 C.15 v. 4. for ανθρ. τ. ἀγροῖκος. or τις εξ ὕμων — αν- 
 θρωπος probably is marginal. 
 
 v. 20. for χατεφιλησεν perhaps xat εγχατ᾽ εφιλησεν — 
 bowels of compassion &c. is a scriptural phrase. and eyxata 
 
58 LUKE. 
 
 like viscera and Italian viscere is used for child — xateg. 
 cannot mean kissed — nor any thing else. 
 
 v. 22. for πρωτὴν xr. πυρσὴην πορφυρωτὴν ΟΥ̓ πρασινην. 
 
 C. 16 v. 6. It was the steward’s business to write the 
 amount due, not the boor’s — who could seldom write — 
 and if he could, the creditor does not take the debtors 
 statement. τ. χαὶ ἀναχαθιστας to ypsos, eypay’ ev πεντηχ. Here, 
 take thy bill. and restating the debt, he wrote it in fifty. 
 in fifty is a Greek idiom like French je lecris en cinquante. 
 or je vous le donne en cinquante. I bet you fifty to one 
 against it. tayews is absurd. γράψω ev x. 15 a slighter change. 
 
 v. 8. τ. otxovowov, ov τῆς αδικιας, αλλ᾽ ὅτι o AAV being 
 lost in AX. prec. Thus a sad stumblingblock to faith and 
 morality is removed. 
 
 v. 9. why of unrighteousness only — why not utilize 
 all gains? I read for αδικιας ἡλικιας. of the generation. A 
 for A. thus opposing life to eternity atwviovs — if we re- 
 tain αὃ. I read atep τὴς ad. make friends of Mammon 
 without wronging any one. for exkixyte 1. exkizy, tote that 
 when Mammon fails, they may then receive you. 
 
 v. 11. for αδιχω τ΄. adoxtww false. opposed to αληθινον. true. 
 
 v. 10. I propose πίστεως εὖ εσται. and αδιχιας χαχως cota. 
 will be well off for his fidelity &c. vulg. is unsound. for 
 many are farthful in a little, that they may be trusted in 
 much and then begin to thieve. besides, the vulg. is iso- 
 lated from the context, and breaks its main thread and or- 
 dinance — to use well our means here for sake of reward 
 hereafter. this thread is continued throughout by the new 
 reading. 
 
 v.16. 1 read xat mots avtyy, py Gta, ζητει — or μὴ 
 δια Grav. Faith, not by compulsion of law, seeks Heaven. 
 see Mat. 11. v. 12. 
 
 vy. 17. utterly corrupt. This verse is coordinate with 
 the foregoing. Christ rebuking the Pharisees, tells them that 
 their law is now obsolete, and his law paramount. To put 
 this meaning in words I read evx. de eott ες τὸν ovpavoy 
 exet τὴν γὴν παρελθεῖν τοῦ νομοῦ μιὰν χεραιαν ec mot. It 
 is easier for earth to pass into yonder heaven than for the 
 
LUKE. 59 
 
 law or one tittle of it to pass into — or be accepted for 
 — faith. This utterance is precisely pertinent and sublime 
 in its simplicity. 
 
 y. 18. This v. too is thoroly perverted. In the vulgate 
 it is quite alien to context — that negative fault, even a 
 lone, is fatal — but its positive one is much worse — for 
 it destroys an apt illustration and analogy. Christ had just 
 said that the Mosaic law was obsolete. This he now clen- 
 ches — declaring that it must be repudiated once for all. 
 and citing, for instance, the rule, Deut. 24. v. 4. that a 
 man cannot remarry a divorced wife. and so neither can 
 he resume his offcast yoke of allegiance to law. to restore 
 this to the text I read with slight variation ὡς ες étatpay wory. 
 as with a harlot. and for ανὸρος I τ. αὐχενος γάμων νόμον 
 (or νομοῦ Cvyov) who remarries a divorced wife — or law — 
 who puts his neck again in the law’s yoke, sins. Thus 
 the leading idea is carried thro’ the 3 verses. whereas in 
 vulg. v. 18 is merely obstructive. The copyist, not seeing 
 that any analogy was meant, and thinking avdpos likelier 
 for marriage than avyevoc, changed the one to the other, 
 and so reduced the verse to caput mortuum. 
 
 v. 21. for epy. r. etpyouevot dogs driven from table. 
 
 v. 24. r. αὑτοῖς. 
 
 v. 28. r. tdtm apt. specially witness. 
 
 C.17 v. 1. I propose ay’ exhextwy eott μεν. It is indeed 
 in the way of the Elect — of course for them — for their 
 probation, that scandals come. 
 
 v. 6. after av ὕμιν I read av’ ὑποληψιν. in apprehension. 
 This appr. was beyond the copyist’s. so, for short work, 
 he struck it out. all things are ours, in Xtian faith. 
 
 v. 9 and 10. τ. δικᾳ ταχθεντα. 
 
 v.10. for ἀχρεῖοι τ. ayaprto. — not to be thanked — if 
 they did their duty they were not useless. 
 
 v. 11. for χαὶ αὐτὸς r. χατ᾽ αζυμους. for feast of un- 
 leaven’d bread. αὐτὸς like ἀνθρωπὸς is a common copyist’s 
 mask for blemishes. I must not alter for elegance, but I may 
 surely against perversion, as here. I hope, too, against clumsy 
 uncouthness not belonging to the writer. 
 
60 LUKE. 
 
 vy. 13. for avtot — futile — perhaps χατ᾽ avtov. when 
 they came where he was. 
 
 v. 21. τ. δι Ge epovow. ΓΤ. exet, xevot. ἰδοῦ yap py, ἣ 6. 
 Whoso shall say &c. are vain. for there is no beholding. 
 the K. of H. is within you. Vulgate nor shall they say 
 contradicts v. 23. They shall say, behold &c. 
 
 v.24. from the to the under heaven is unmeaning. I suggest 
 ex τῆς ὑπ᾽ Apxtovpoy ets τὴν ὑπ᾽ Qowva — this gives signal 
 sense. and may be referred to Job, where both stars are 
 named. together. 
 
 C. 18 ν. 5. ὑπωτιαζῃ bedin me, seems likelier here than 
 ὕπωπ. both are trivial. and if latter be legitimate, so is 
 former. 
 
 v. 8. for tayet r. σταχυι. he will vindicate them late, 
 but yet in time for them to ripen. r. c\dwv ev wow θερισει. 
 but the son nf man coming in ripe season shall reap &ce. 
 vulg. ev τάχει contradicts μαχροθυμὼν preceding — and last 
 half of v. in vulg. is unmeaning. 
 
 v. 15. for αὐτοῖς perhaps αγωγοις — I for T. 
 
 v. 25. I read xhovotov ονον as in Mat. 
 
 v. 30. I read πολλαπλασιονα " ἁπλοσυνην ev &c. shall re- 
 ceive manifold: simplicity — freedom from care — in 
 this life, and in &c. or ev tw xatpw τούτω xaxa, xat KC. 
 Christ surely did not mean, as vulgate does, that worldly 
 losses would be repaid manifold in this life. 
 
 Ο. 19 v. 2. for δυτος r. δυτως — and so — as a pu- 
 blican, he was rich. 
 
 v. 8. for σταθεις τ. ἕστιαθεις — from good dinners good 
 givers — as our charity committees know — Lords are 
 lordliest in their wine — and the well feasted Priest then 
 soonest fired with zeal. Samson Agon. 
 
 ν. 8 and 9. what is here meant, is hard to say from 
 vulgate. There seems no general drift or purpose — nothing, 
 as Lawyers say, issuable. We must first find come scope 
 for the words, and then coordinate them to it. This I 
 propose thus. Zacchaeus was probably not a Jew. He was 
 chief Revenue-farmer. a very obnoxious post: often therefore 
 filled by foreighners who can leave the country after their 
 
LUKE. 61 
 
 term, and hence are careless for the ill will of their tributaries. 
 I read therefore A€paay ect ava motv. He is the son 
 of Abraham as concerning faith — tho’ not by birth. Abra- 
 ham being, typically, father of all believers — AM = ANA. 
 then ηλθε Yapa — nimirum — scilicet --- utique — etenim 
 — sane — profecto — in english, strangely, the only quasi — 
 equivalent to γαρα is forsooth — lastly, to ar Αδαμ, ano- 
 hwios. The Son of man, the representative of all mankind, 
 came to save all mankind — Adam’s lost children — not 
 the Jews only. as they expected from their Messiah. Thus 
 we adjust the words like converging rays of objects to a 
 main point or focus, rationally and scripturally. AIP? AAAM 
 is lost in AITQAQA. I must remark here that the Gospel 
 was the plain record of Christ’s specially significant words 
 and works. but this vulgate is insignificant vague and ob- 
 scure. therefore presumably corrupt — as here amended 
 it is clear, pomted and momentous. 
 
 v. 14. Why should they send an embassy, and such 
 a one? I read avectethav λαὸν πρὸς 6tav. They reframed 
 the State to popular rule by force. precisely the old Italian 
 phrase facevano popolo, as we read in Villani &c. omow 
 αὐτοῦ is behind his back, not after him: had They sent, 
 they would say σε not τοῦτον — we wont have you. 
 
 v. 20. for ἕτερος r. ὃ τριτος. 
 
 v.25. This v. is strangely inopportune. Why should 
 they break into his address to tell him what he had just 
 told them. r. εἰπεν avtw emer ἔχεις, Seyov. Sir, since thou 
 hast, receive. Copyist miswrote éexa for deyov, and then 
 to make sense, added μνας. 
 
 v. 30. τ. δεδεμενον wet ovov as in Mat. 
 
 v. 37. r. πληθος, ὡς τῶν palytwy εμαθον, for mA. and 
 vai. must be distinct. Christ had before sent his disciples 
 as teachers thro’ the country. 
 
 v. 38. Why call for peace in heaven — as well for 
 salt in sea. I read etpyvy ev yy, ev ovpayw xatvy Sofa, ev 
 Ὀὑψιστοις χριστος. perhaps after 60a, xat evdoxta. without 
 χαινη. 
 
 v. 42. I read εγνως, εγω ὡς, χαι συ. 
 
62 LUKE. 
 
 vy. 43. r. ἡμεραι epqjuot days of desolation. days means 
 nothing. 
 
 v. 44. for extoxorys. which means, I fear nothing be- 
 longing to the Gospel, but only a wish to give some colour 
 as from the Gospel to Episcopacy, r. ἐπιστροφῆς — conversion 
 — or en σηχον τροπῆς. return to fold. 
 
 v. 48. for to r. tote then.. 
 
 C. 20 v. 9. I think ηρξατο corrupt. He said is here of 
 course. He began to say, is strange. I read ἥψατο de πε- 
 pans, προς t.A.Asywv. He touched, or hinted at, his end, saying. 
 
 v. 20. for διχαιοὺς τ. διδασχαλους. how could they pre- 
 tend to be just? 
 
 v. 21. I once noted ov λανθάνει ce προσωπίον — you are 
 aware of masks. but I must not disturb text needlessly. 
 
 v. 36. for αποθ. τ. επιθυμεῖιν — they can have no car- 
 nal lusts. anofavery is senseless. r. θεοῦ. tov τῆς. are sons 
 of the God of the Resurrection. r. ὅσιοι ovtes being holy. 
 or else for vtot, αξιοι worthy of the Resurrection. 
 
 v. 38. for yao τ. Yap δυτοι avtw ζ. all these forsooth 
 live to him. 
 
 v.47. τ. μιχρᾳ paxpa mpocevyovtat στυγνότατοι δυτοι" A. 
 these are most hateful. They &c. 
 
 C. 21 v.11. τ. χατα χαταστροφας. such as bring ruins. 
 Or χατ᾽ ἀτοποὺς τροπους. 
 
 v. 12. r. θασανου αγομενοὺς — brought for torture. 
 
 v. 14. τ. ἅ av απολ. 
 
 vy. 18. It could not be said absolutely of them not a 
 hair of you shall perish. many were slain. r. μνημὴς ov μὴ 
 — shall not perish from remembrance. all your losses shall 
 be recorded and rewarded. 
 
 v. 19. τ΄ ev τῇ ὑπομονῃ odvppwy. In patience under sorrow. 
 
 v. 24. r. χαῖροι ευθυνων of adjustment. 
 
 v.25. for εθνων r. θεόντων running about wildly. the 
 Jews not the efvy were to be distressed. r. xatx σαλου. 
 under the swell. 
 
 v. 26. I read ἅι yap δὴν δυνάμεις τῶν ovpaviwy sad. for 
 the former powers of earth shall be shaken by the heavenly 
 ones. how should the powers of heaven be shaken. 
 
LUKE. 63 
 
 v. 30. τ. eg eavtwy — looking to your own concerns. 
 vulgate is futile. 
 
 v. 32. for αὐτὴ I proposed in Matthew ὑπατὴ or eoyaty 
 — but I believe the true reading is ovte 4 yy — neither 
 the race of mankind nor the earth. this clears difficulty 
 from nonfulfilment of prophecy. The copyist, probably 
 seeing 4 γη on next line thought it was put in this line 
 mistakenly — and so changed it to αὐτὴ. Wondrous is 
 the perversive power of the dunces pen. Centuries of 
 controversy — war of ink and perbaps even of blood, over 
 a miscopied word. 
 
 v. 35. a snare comes not — the game comes to it — 
 for παγις τ. παγος. like a frost — imperceptibly. 
 
 C.22 v. 2. r. πως avoyhws wituout disturbance. 
 
 v. 6. I propose εξ ὅρχου ὥμολογησε. he agreed on oath. 
 
 v. 19. I read τούτου cot. of this. and τοῦτο τυποποιεῖτε 
 — or τύπου xotette for a type. 
 
 v. 20. I read τοῦτο τύποι to σπειστήηριον ty x. ὃ. ev τω 
 atuatt wou to (or 6) ὑπερ ὕμων exyvvovucvov. This typifies 
 the cup of libation for the new covenant in my blood. 
 libations were usual to sanctify treaties. thence called σπονδαι. 
 exyvvovuevoy future --- about to be poured out. We may 
 vary the reading thus. Tovto to σπειστηριον τὴ x. drabyxy. 
 εν τουτω τὰ diva pov tonovtat, to ὑπερ &c. The vulgate is 
 inconsistent and unmeaning: any fair critic must reject it. 
 Why then should the Church retain it? 
 
 v. 25. I read εξ ovowss Cwvtes αὐτων. as in Mat. 
 
 v. 31. 1 read 6 Satavas ce εξημησατό duds. hath mown 
 thee pitilessly, to sift thee like wheat. byas cannot mean 
 Peter only. and εξητησαάτο means exoravit, gained You by 
 asking. which next v. contradicts. 
 
 v. 32. for επιστρεψας r. ext πιστιν στρεῴας — having re- 
 turned to faith; forehinting Peter’s denial. or ov ποτε, 67 
 exttpepw σοι. do thou herafter strengthen thy brethren, 
 when I shall commit them to thee. This text was probably 
 thus read and understood by early church — for it ex- 
 plains, tho’ it may not confirm, the Romish claim of su- 
 premacy for Peter and the Popes — so in John 21 feed 
 my sheep &ec. 
 
64 LUKE. 
 
 ν. 36. This text seems made for — and I believe by — 
 the people who would fain Christianize devilry, by holding 
 forth Christ as advocate of war. A doctrine so monstrous 
 can spring only from corruption — and that this text is 
 corrupt, I proceed to show. Christ asks, when I sent you 
 without purse and scrip and shoes did you lack? No. He 
 then replies — but now take your purse and scrip — but 
 vulg. is silent of shoes — tho’ much most needful of the 
 three, for itinerant apostles. Can this be right? I say no 
 it is wrong — and the more surely, since the wrong is 
 easily righted. Thus — I read 6 py ἔχων ὑποδηματα (lost 
 in 7.) πωλησάτω to ἵματιον καὶ αγορασάτω μαγεῖρων. Let him 
 who has no shoes sell his garment and buy them of the 
 cooks. or butchers. for in rough countries the two trades 
 are conjoined — very conveniently — both for double pro- 
 fit and against loss from spoil’d meat. Hence μαγεῖρος is 
 origin of Italian macellaio. butcher. r. being softened into 1. 
 For shoes, all acquainted with South Italy, Sicily, Greece, 
 highlands in 8. U. S. or other rough hill-countries will 
 recognize in this text the common use of skins from but- 
 chers for shoes — and very pleasant they are, cut in oblong 
 strips and tied round the ancles. For such gear. see Theo- 
 critus. 
 
 vy. 38. τ. Kupte, thon, μαχραι ὧδε doa. Christ had put 
 fearful images to them in prospect; they answer. Lord, 
 speak propitiously. Thus are long woes. as your words 
 import. thzov is said in deprecation of some evil announ- 
 cement — as Peter’s thews σοι xvpte 16 Mat. 22. like απο- 
 τροπαῖς. or male ominatis parcite verbis. thxov and vulg. ov 
 are easily-confounded. if we retain ἰδοὺ it must be in Italian 
 sense of ecco! at some startling speech or sight. as our 
 children say. There! - I do hope that rational people 
 will agree with me that the text is thus soundly restored, 
 and their main stand cut from under the socalled War- 
 Christians — as for the silly gawkers who are stage stricken 
 with the “pomp and pride of glorious war” and also the 
 professionals, one might as well address Christian truth 
 to Homer’s bloodthirsty spear. λιλαιάμενον yoo0s aout, as to 
 
LUKE. 65 
 
 them — r. ἴχανον ὃ voy eott. in answer to their anticipation 
 of long woes. Sufficient for day is evil thereof. 
 
 v. ὅ1. r. cate. edet ἕως tovtov. it was ordained so to be. 
 — as elsewhere. vulg. is null. 
 
 v. 02. Yr. τοὺς te tov tepov — those employed about 
 Temple. 
 
 v. 54. for nyayov r. ηγγάρευον, 
 
 v. 63. τ. ἀπολυσητε ἀπὸ Tovov tov voy — from this trouble 
 — so ending verse. 
 
 v. 69. I begin thus esta 6 estat ἰδοῦ 6 υἱὸς Ke. vulg. 
 wholly fails. 
 
 v. 70. for ov that r. ὃ τι what. Say ye — what I am, 
 T am. ὃ τι eym εἰμι; ett or exw εἰμι ὃ τι εἰμι. Thus Christ 
 may assert to himself divinity — I am that I am being 
 Gods words to Moses Ex. 2. and this explains the accep- 
 tation of these words by his judges, who condemned him 
 of blasphemy from them Mat. 26. 64. 
 
 C. 23 v. 3. r. ov Χεγοις. 
 
 v. 10. r. evtevws — intensely. 
 
 v. 11. rv. ἀνεπεμῴεν axpttov unjudged. 
 
 v. 15. for ἐστι r. evproxet. I propose ἀνεπεμψε yap epen- 
 νησας ες πρόσωπον. he sent him back, having examined him 
 face to face. 
 
 v. 26. for tov r. tote. 
 
 v. 31. for ταῦτα x. Τ. τουτῳ xatovow. if they burn so in 
 this wet wood. 
 
 v. 82. put comma before and after xaxovpyor. vulg. makes 
 Christ a malefactor. 
 
 v. 35. for ovtos r. ovtws really. 
 
 v. 40. τ. ov det go6ycat tov afwov. You should not 
 frighten the guiltless one. 
 
 v. 46. τ. εἰς yetpas σοῦ τὸ χρεῖος σοῦ παραθησομαι. τὸ 
 πνευμα μοῦ Ax6ov. I will replace thy deposit in thy hands. 
 Take thou my spirit. So Stephen in Acts. 
 
 v. 48. for θεωροῦντες read θεω avagepovtes attributing 
 to God. 
 
 v. ὅ4. τ. παρασχευης. 
 
 C. 24. I once wrote ορθρου ὄραχεος --- short — meaning 
 
 - 
 
 9 
 
66 LUKE. 
 
 early — but Gafeos deep — means dawn yet deep below 
 the skyline. 
 
 v. 11. στ. ἐνώπιον παντων. 
 
 ὙΠ ©. ΧΩ τὺ Ore: 
 
 v. 21. perhaps ahha ye voy — πως πιστεύει τις πασι του- 
 tots; now how believe? 
 
 v. 44. τ. δυτω tedetor δι λογοι. 
 
JOHN. 
 
 ©. 1 νι 1. The vulgate is unintelligible, because corrupt 
 — seldom, even in N. T. worse so than here. But an 
 Editor, I hold, is bound to give a clear and congruous 
 text — which will, mostly, be the true one. For if he 
 can’t do this; if, dealing with a confused chaos of words, he 
 can’t frame it satisfactorily, why undertake the task. Why 
 reprint what no one can understand? Early Editors might 
 fairly publish manuscripts without meaning, as tasks for 
 Scholars. but for this purpose a few copies are enough — 
 as the bulk of readers can have no concern with these 
 tests of high critical and corrective power. Why meddle 
 with a tangled skein, only to leave it as we found it. To 
 clear then the text I read Ev apyy, Ἣν ὃ hoyos χαὶ yaos 
 ahovyov — xat ὃ hoyos Ἣν προνοιας tov θεου, xat χαος Ἣν αλογον 
 ουσιας. ἢ Ἣν ev ταραχῃ πυρος, πρὸ (or παρος) τοῦ τάττειν τὸν 
 Θεον. before God ordinated it. Here we have a marked 
 instance of the copyist’s reckless huddling correption, or 
 constipation we may call it, of sentences which he cannot 
 make out in full, from his own default or that of manu- 
 script. B. C. D. 
 
 ν. 4. vr. % Gwyn Ἣν pudews τὸ φῶς; 6 vous toy ανθρωπων. 
 the life of nature was light, the life of man was mind. ἡ 
 
 v. 5. I believe the true text is καὶ % σχοτια ὃ αὐτὴν 
 χατεξαλεν οὐ χατελαθεν. The darkness comprehended not 
 the light which constituted it from Chaos to Cosmos. The 
 Later Greeks, Platonists, Gnostics &c. were fond of such 
 paronomastic distinctions and antitheses — I would remark 
 that the Hpover was the special Providence of the Stoics; 
 and being often named in Stoic writings would be con- 
 tracted to πρὸ and προς. 
 
 5* 
 
68 JOHN. 
 
 v. 8. 1 omit ἵνα μ. περι tov gwtos, which seems a mere 
 cumbersome misrepetition by copyist from former verse; and 
 for αλλ. I read ἄλλος ἣν to φως to ah. for ἐρχόμενον I read 
 οὐχ opeyouevoy — who lusts not toward the world. the 
 vulg. fails; for the light lighteth not all comers, they being 
 mostly in darkness, but only the unworldly. opeyouevoy is 
 a stoic term — and indeed Stoicism pervades this chapter 
 thus far. Hence Jerome remarks that Stoicism is much lke 
 Christianity. 
 
 v. 10. I read xat ὃ χοσμος xatvoxocuas Ot αὐτοῦ ay ἐγένετο. 
 and the world might have become thro’ him a new world. 
 
 v. 11. I propose ets to ἰδιασοι ta tora. to appropriate his 
 own. Our modern taste abhors verbal subtleties and therein 
 differs from that of John’s time, which was prone to them. 
 thence I think it likely that John wrote εἰς τὸ rasa τὰ 
 ἰδια. ay toeay. to appropriate er assimilate his own to Gods 
 Idea. which was the prototype of the world, as the Pla- 
 tonists and Stoics held. with them the whole duty of man 
 was self conformation to God’s idea. 
 
 v. 12. r. εξ ovows. (or cw) out of the flesh, to become, 
 in the spirit, God’s children. vulg. is invalid. 
 
 v. 13. I read εξ ἅἄιματος toxewv and ex φυσηματος αἰθερος 
 for 6. ανὸρος. 2 Gen. 7. God breathed into his nostrils the 
 breath of life. or perhaps ex δουλευματος gpevos — opposed 
 to 6. capxos — this seems likelier — the vulg. is certainly 
 unsound. 
 
 v. 15. for πρῶτος pov (corrupt) r. πρὸ zosyov" which 
 belongs properly to Christ. 
 
 v. 16. for yapitos r. xpwatoc. Grace instead of judge- 
 ment. this again characterizes the Gospel specially. 
 
 vy. 18. for 6 wy r. 6 ot6wy — who will carry us into 
 the Father’s bosom. vulg. has neither sense nor grammar. 
 perhaps after tov πατρὸς r. τοὺς πεπρωμενοῦς. 
 
 v. 17. vr. χαὶ 4% χαινὴ αληθεια. Law and Grace were both 
 true — but the vulg. implies that the law of Moses was 
 false — perhaps τελεσθεισα αληθεια. 
 
 vy. 20. τ. χάι ὠνομάχλησε, xat. told his name. or ovoy 
 εχλησε. same thing. 
 
JOHN. 69 
 
 v. 30. τ. πρὸ χοσμοῦ for πρωτὸς μου Could John call 
 Christ avqp? I think not, and propose ἀμὴν — implying 
 Gods Truth — such designations are frequent in Prophets 
 — who gave names from qualities. In Rev. 3 v. 14. Tade 
 λεγει 6 μην. 
 
 v. 35. for εἰστηχει r. εχεισ᾽ ἧἥχει comes thither. 
 
 v. 48. τ. 66¢ this man. or tdov. 
 
 C. 2 v. 4. In vulg. the question is strange and meaning- 
 less. I read Τὶ pedst xat cor ovov γυναι; ov προσηχει. ἢ ὥρα 
 μου. I believe the text has a spiritual meaning underlying 
 the superficial one. There is much of mysticism in St. John, 
 and here, to me, is a mystic allegory. The key is in Christ’s 
 words I am the true vine. This figuration of the vine 
 and its product wine is repeated thro’ St. John’s Gospel 
 — Jesus is the vine — and wine is the consummation of: 
 his work in the happiness of Heaven. To trace the allegory 
 thro’out, as wine typifies grace, so does water typify man’s 
 nature. This miracle therefore is appropiately the first, since 
 it involves the sum of Christ’s ministry — The conversion 
 of water to wine — of nature to grace, I hope I may be 
 allowed a homely illustration — Once, in the Roman Cam- 
 pagna, an old peasant said to me of rain: Ghe aua ὃ oio 
 e ua. Quest’ acqua é olio e uva. This water is oil and 
 grapes. This struck me as a curious sample of the Roman 
 elision of consonants. but I never till now took it as an 
 illustration of Gospel Truth. Such however I believe it is. 
 ὥρα or oxwpa is used specially of vintage. 
 
 v. 10. for avp. τ. ov νωθρὸς all but dolts. 
 
 v. 15. may not this be allegoric? can we deem it actual? 
 
 v. 25. for ανθρωποῦ and πω τ. avopfwrov and tw of the 
 reformed convert. of whom Jews were strongly suspicious 
 — cave a proselytis. 
 
 C.3 v. 1. r. τῶν ἀρχων — of the rulers. one of them. 
 
 v. 5. 1 read ἣ εξω υδατος xatvos cow πνευματος. outward 
 sign of inward grace. 
 
 v. 8. I read xa που ὕπαγει. bayer δυτως ες στιόους πα- 
 τρος ὃ yey. so the regenerate go on the paths of the father. 
 mas is the usual abbrev. of πατρος. 
 
70 JOHN. 
 
 v. 10. τ. ὃ διδασχαλων διδασχαλος --- teacher of teachers. 
 How could he be the one teacher of Israel. 
 
 v. 13. vulg. 6 ὧν has no sense. I read θριαμόευσων lost 
 in avOpwrov prec. who will be glorified — triumph. 
 
 v. 18. r. ἡ δὴ ἢ Yq χεχριται, xpwertar — will be judged 
 as earth is now judged by strict law — without privilege 
 of faith. this clears what is mexplicable in vulg. variations 
 may be many — as ἡ δὴν Ἢ γη- Or ἣ δὴν εν YU — δὴν 
 from time immemorial. 
 
 v. 19. 1 read ες πιστιν ect 7x. That judgement regards 
 faith. or we may take it thus. Arta 72 — ες πιστιν ἣ χρισις. 
 This is the accusation of unbelief; the judgement regards 
 faith. vulg. is a tangled skein. 
 
 v. dl. 1 read ex τῆς HS, ἧς Ἔστι, χρινει, καὶ ὅθ. judges 
 from earthly motives. The last words of verse baffled the 
 copyist, who took the shortest way out, by rewriting what 
 he had just written. I read for Glose ἀρχόμενος ax avo 
 παντων πιστιν xpatvet. beginning from God ratifies faith of all. 
 
 v. 33. r. 6 ov haGwv with stop after εφραγισεν. ett ὃ θεος, 
 ὃς ἀληθὴς εστιν. He who rejects it ratifies it — because 
 his rejection verifies the prophecies which verify it. vulg. 
 ὃ ha6wy contradicts former verse. 
 
 v. 34. r. ov Yap extoc μετροῦ. ex petpov Ov διδωσιν ὃ 
 Neos, to πνευμα. God’s Apostles speak his words, howbeit, 
 not without measure; and only as the gift is measured out 
 to them — from the measure, whence God gives, is the 
 spirit. To the Son he gives all. Elsewhere, in St. Paul ζο. 
 We find many texts on measure and distinctions of Gods 
 oifts. 
 
 C. 4 v. 1. This verse is strangely perplexed. I give it 
 thus. ὅτι 7xovow δι Γαλιλαῖοι, ott lovdatous πλειονος pw. π. χα’ 
 6. ἡ. 1. Γαλιλαιους. When the Lord knew that the Galileans 
 were coming because he made and baptized Judean disci- 
 ples more efficaciously (πλειονος — of more worth) than 
 John did Galilean ones (C'adthatovs being lost in χαιτοι). 
 He left Judea and returned to Galilee. of course to save 
 his own countrymen the journey. Here we have a thread 
 for the Labyrinthine vulgate. To take it from the outset 
 
JOHN. 71 
 
 what concern have the Pharisees and their hearings with 
 the matter? Why should Jesus therefore return? Neither 
 question can be answered so as to support the vulgate. 
 But the copyist probably mistook Tadtkaot, being dimly 
 marked or carelessly read, for φαρισαιῖοι. and knowing from 
 C. 1 ν. 24 that the Pharisees had heard John’s account, 
 he put yxovcay for ἥχουσιν. and brangled the whole verse 
 with that and other shifts. we may read Ιωαννης κατ᾽ αὐτοὺς 
 — which is like xa tor following. 
 
 v. 11. I feel. how strongly this my huge work and slight 
 means for it are symbolized by these words. 
 
 v. 21. for ovte and ovte r. δι te — r. tw avtw πατρι — 
 both shall worship same Father. 
 
 v.21. I read σὰν ἴησους δυς avtos &e. There were 
 some whom Jesus himself baptized not but his disciples. 
 The vulg. statement, that Jesus baptized not, seems strange 
 and contradicts c. ὃ v. 22. 
 
 v. 22. Vulg. is hopelessly obscure. I read δὺ οὐχ εδει- 
 UOTE. ἥμεις Tp. Ov εδειμαμεν" οὐδ᾽ οἰδαμεν ETL OTL ἡ σωτηρια 
 extos τῶν ἰουδαιων ἐστιν. Ye worship where ye built not. 
 (on this mountain.) We worship where we built (in the 
 Temple.) nor do we yet know that salvation is possible 
 outside of the Jews. ὅτ᾽ ett or ett οτι. are both sound readings. 
 
 v. 36. Vulg. perverts text. I read xa 6 σπειρων μισθον 
 Gavatov hapGaver, xat 6 θεριζων xaprov συναγει Ke. ἵνα exer 
 xat 6. And the Sower (Jesus) receives Death as his 
 reward, and the reaper gathers the harvest unto eternal 
 life — that there the sower and reaper may rejoice together. 
 Omission of sower in former clause nullifies latter. v. 32 
 fully confirms the change. 
 
 v. 44. I read avtos γ᾽ ap’ 6 I. 
 
 v. 52. after ζῃ r. εζη. when Jesus said thy son lives, 
 he lived. vulg. is asyntact. 
 
 C. 5 v. 6. χρονον vocov eyet. 
 
 v. 7. for avOp. r. apwyov helper. 
 
 v. 16. τ. εζητοῦν αἰτιαν αὐτὸν απ. sought a pretence to 
 slay hin. 
 
 v. 17. I read ews apttov epyaletat wet. My Father works 
 
12 JOHN. 
 
 always to make perfect. anexpwato here may mean, apolo- 
 gized, deprecated judgement. Our translators seemed to 
 think that a word could have only one meaning. Their 
 range was very narrow, and they betrayed it nowhere more 
 than in this. 
 
 v. 22. I propose xpawet for xpwer and πιστῶν for πασαν. 
 For the Father ratifies no man, but gives ine judgement 
 of the faithful to the Son. 
 
 y. 25. Could Jesus say now is the time when the dead 
 shall hear &c.? Surely not. I read therefore ¢. ὥρα χατ᾽ 
 otvoy ες πιστιν. Ot te vexoot. The vintage comes for wine 
 to faith. and the dead shall hear &c. see note on vine &c. 
 1π| Ὁ: 2 Vv. 1: 
 
 v. 27. 1 read οτι υἱὸς ἀνθρωποῦ φίλος ἅμαρτωλου εστι. be- 
 cause the Son of man is the friend of the Sinner — feels 
 human sympathy. This is a good Christian reason, which 
 vule. fails to give. 
 
 vy. 31. I read after ἐμαυτοῦ, vata ἡ waptvpia pov, χ᾽ ει. 
 my testimony is then void, even tho’ it be true. This is 
 confirmed by c. 8 v.14. which vulgate contradicts. 
 
 ν. 84. wholly corrupt. the last spark of meaning smo- 
 thered. Christ compares himself and John to fishermen — 
 a frequent Gospel illustration. So he says. ἔχω ὃς §eov, ay 
 avw ὕπερ avOpwrov, τὴν μαρτύυριαν, ἵν᾽ ava λαμπαδα λαμόανω. 
 ἅμα τῃ αὐτοῦ ἅλιευω wa ὑμεῖς σωθητε. But I have (ἀοα 5 testi- 
 mony, above man’s, that I may catch men with God’s lamp. 
 withal I fish with John’s lamp that ye may be taken alive 
 ζωγρηθητε for ὅωθητε. see v. 25 and 26. In most countries 
 torches are used to attract fish. In Aeschyl. Agam. ἰσχὺς 
 nopevtov should be ιχθὺς xvpevtous. the parable is continued 
 in next verse 35. r. there aypay capture for wav. We have, 
 indeed, in c. 3 v. 32 μαρτυρίαν λαμόανω in sense of vulgate 
 here — but that is just what misled the copyist. He could 
 not make out the words here, and finding like words there, 
 he copied them to save trouble. not heeding, that what is 
 right there may be wrong here. The phrase fishers of men 
 illustrates this. 
 
JOHN. 73 
 
 v. 40. I read after eyyte. Cytette be δοξὰν παρ᾽ ἀανθρωπων 
 ἣν ov h. but ye seek glory from men which I receive not. 
 
 v. 43. for αλλος τ. Hitas. who was to come. with interrog. 
 at close. will ye receive him? 
 
 C. 6. I read ἣν be ex yoptov χρονος πολὺς. σὺν tw xoTw 
 voy επεινων. It was long since they had a meal. with 
 weariness therefore they also hungered. why should grass 
 be named? hungry and weary labourers care little for that. 
 
 v. 21. ες to πλοιὸν epetdeto emt τὴς στέγης, χαὶ εἰς γὴν 
 ὑπῆγον --- he got by climbing pressure on the deck. 
 
 v. 24. τ. twa πλοια. 
 
 v. 29. r. τοῦτο ὕπεστι ἕς τὸ ε. Faith is foundation or 
 fountain of Godly work. 
 
 v. 32. r. 6 Mwoys and οὐχ ex. Moses gave you bread 
 not from Heaven. : 
 
 v. 34. for navtote I read ες πειρὰν tovde. for proof of 
 this give us this bread. vulg. is too weak to stand. 
 
 v. 36. r. εἰπὸν οὐχ ὕμιν: ett xat epya ewpaxats μου, — 
 I told not this to you; for ye have seen even my works, 
 and believe not. 
 
 v. 37. τ. mavta διδωσι μοι 6 πατὴρ. ὃ πᾶτρος προς eve 
 ἥξει. confirmed by c. 8 v. 35. 
 
 v. 44. I read exhvoy for ελχυση. after xar eyw I leave 
 a blank, where as I believe, the ms. was defaced. and 
 blank filled by copyist from v.39 above. the interpolation, 
 in syntax and otherwise, is clearly alien to the text. If 
 we could trace errors to their source many I think would 
 belong to this cause. hasty suppletion of blanks blotches &e. 
 in mss. — for sake of fair show, and quick work and pay 
 to copyist. 
 
 v. 46. for 6 wy παρα tov Θεου. I read 6 ev atyhy ὅρων 
 mapa tov vtov. unless he who sees him in visional Glory from 
 the Son. see transfiguration on mount. For v. 32 I subjoin 
 to the statement above the following one, which is fuller 
 and perhaps more satisfactory. The vulgate is trebly wrong. 
 15 in fact — for bread was not given by Moses to you, 
 but to your forefathers. 24 in form for ov is misplaced. 
 34 in meaning — for it effaces the contrast clearly intended, 
 
14 JOHN. 
 
 between the fleshly and spiritual bread. I read then. ‘O Μωσης 
 δεδωχεν ὕμιν τύπον τὸν aptov σαρχιχον. Moses gave, as a type for 
 you, the fleshly bread. My Father gives you the heavenly. Ye 
 saw my works, and believed not. How then believe my words? 
 v. 87 to coordinate this with foregoing 36 to one true sense, 
 we may read. Ilay ov διδωσι por 6 ΠΠ΄ατηρ. [{ἀν ὃ διδ. μοι &e. 
 God gives me not all — what God gives me will come to 
 me. This fills the gap which makes vulgate incongruous. 
 
 v. 51. I read ὕπερ της brepotasys tov xospov ζωης — 
 which I will give for the life that survives the world. the 
 vulg. “for the life of the world” contradicts Christ’s meaning. 
 for the world means, in the Gospel, the spirit of worldliness. 
 Our Saviours sayings in St. John are much too spiritual 
 for the copyists. They muddle the crystal source sadly. 
 
 v. 52. for ἐμάχοντο r. evetyovto. were hampered. stuck 
 fast. 
 
 v. 54. xat eyw avas. is probably a marginal reference to 
 y. 39 and 44 in illustration of ζωην αἰώνιον. and was mistaken 
 from margin into text. 
 
 v. 61. I read Tovto to mvevuatos capxa σχανδαλιζει: — 
 does this doctrine of the spirit offend flesh — This explains 
 both what precedes and what follows. a fuller reading would 
 be tovto to πνευμᾶάτος ες cappxa buac σχανδαλιζει; this meta- 
 phor from. spirit to flesh. 
 
 v. 65. I read διδομενον δεομενω avtw ex. unless given to 
 him on prayer. This makes faith and prayer precede ac- 
 ceptance. 
 
 C.7 v. 4. for et r. sot. 
 
 y. 7. for ov δυναται τ. ov Stavoettat — in its special sense 
 
 — is minded — inclined. 
 v. 8. τ. eyw ovnw* omitting avaé. ε. τ. ε. τ. as gloss. 
 v.17. I read rotew, ποιεῖν γνωσεται — If any one wills 
 
 to do his will he will know how to do it. will can to do 
 it. in American phrase. or ken in Scotch — then [Περι τὴς ὃ. 
 begins a new sentence, ending at Cytet, with comma at 
 hahw. 
 
 v. 19. r. 6 Mwons. r. moter ποιεῖτε οὖν avowov" μόνον οὖν 
 tt μὲ ζ. an. Moses gave you the law, and none of you 
 
JOHN. 15 
 
 observes it — ye make it then void — why then do ye 
 seek to slay me alone as transgressing it, when ye trans- 
 gress it equally. see v. 22 and 23. Vulg. is without drift 
 or coherence. 
 
 y. 22. This seems unintelligible. I propose Θαυμαζετε 
 δια τοῦτο. so ending the verse. Thus all is plain. 
 
 ν. 24. I read χατ᾽ αὐτοψιν — from selfregard — secta- 
 rian prejudice. or perhaps xat ab odw looking back to 
 dead law of Moses. αὐτοψις also has special meaning of 
 autopsy. examination of dead body. 
 
 v. 28. r. εἰ xat ovate ποθεν. r. ὅτι ax’ euavtov. Ye know 
 me, if ye know whence I am. and that of myself &c. Vulg. 
 contradicts c. 8 v. 19. for εληλυθα r. ἡλεληθευχα I have 
 spoken truth. 
 
 v. 38. for χοιλιας r. χαρδιας — it is said spiritually — 
 hence vdatos Cwytos. 
 
 v. 39. for yap ἣν Τ. Yap παρὴν was present to them. it 
 always was and is. 
 
 v. 46. stop after δυτος" ovt sot ovy ανθρωπος. no man 
 ever spoke like him — neither then is he man. 
 
 v. 49. τ. eretat xatapatw, ener xatapator εἰσι. follow him 
 who is accursed. 
 
 v. 51. after παρ᾽ αὐτοῦ r. xapovtos — and for τι πόιει — 
 which is futile, r. τι ἀπολογει" what defence he makes. 
 
 v. 53. and each went to his own house — to hug at 
 home his own prejudices. So ends this chapter of Theo- 
 logic disputes, and so such disputes end. Will people never 
 be wise enough to waive them, and seek rather the king- 
 dom of God, which is righteousness and peace and joy in 
 the holy Ghost? 
 
 C. 8 v. 6. for eypagev r. eyvaper — rubbed his finger 
 in dust, as in fullers earth for purification — signifying 
 that no man is pure. 
 
 v. 8. τ΄. ἕις xa6’ etc. one and again one. x46’ is both xat 
 etta and xat ett. 
 
 v. 15. vr. ovdeva ev capxe — lost in xat following. Vulg. 
 contradicts next verse. 
 
 v. 21. 1 read xar ζητήσετε we, χαὶ Evpyoete μη. 
 
76 JOHN. 
 
 y. 24. I suggest eyw εἰμι ὃ εἰμι. and God said I am that 
 I am 3. Ex. 14. I once read eyw ὦ εἰμι. that I am the 
 omega. the consummation. Coloss. 2. 19. εἰμι avwfey (lost 
 in ano§ay. following) is not unlikely. However vulgate 
 cannot stand. 
 
 v. 25. I read ὃ ἴησους: φως" to τὴν ἀρχὴν ἣ cxotta ov 
 χατελαόε. see 1. John. 5. I am light. which &e. 
 
 v. 26. I propose ὕμιν (from v. 25) πολλα & heyw παρα- 
 vouwy γράφειν eve χαὶ xptvetv. evt for eveott — as frequently 
 — παρα before παρανόμων would mean same. It is in your 
 power to accuse as illegal many things that I say. vulg. 
 is plainly corrupt. 
 
 v. 22. 1 find in my Elzevir an old ms. note — Faber 
 legendum putat axofevor pro anoxtevet. I mark this sugges- 
 tion, tho’ without approval, because I know no instance in 
 Gospel of any proposed change, more important than this 
 slight one. Critics on N. T. seem to regard Copyists as 
 divinely inspired — Could they but have seen them at 
 their work! No Halo round their heads would then have 
 dazzled judicial discrimination. 
 
 ν. 28. To understand this verse we must remember that 
 Christ — the son of man — typifies mankind. I read then 
 υψωθησεσθε for γνωσεσθε. and tuna ἀλλων (or λαων) λαλω. 
 When ye shall lift up the son of man, then ye shall be 
 lifted up. for I am and do (perhaps row οὐδε rasyw do 
 and suffer) nothing of myself, but as the Father taught me. 
 These things are typical of mankind — We may also read. 
 ὅταν ab woyte tov υἱὸν tov avOpwrov, ανθρωποὺς tote χατα- 
 γνώσεσθε. when ye reject the son of man, ye will condemn 
 mankind. Whatever else we may admit, we must reject 
 vulgate. 
 
 v. 35. for wevet ΓΤ. vest ev τὴ διχιᾳ" Etc ἐστι τῶν ὠνίων 
 - 6 υἱος vevet. The slave rules not, he is one of the 
 chattels — saleable goods. for last atwva perhaps vrwvoy — 
 the son rules till the grandson succeeds. the race is con- 
 tinued for ever. 
 
 v. 37. for αλλα vr. αλλ᾽ ἀλλα Cyte> Cyterte &e. but ye 
 live otherwise. vulg. is dislocated. 
 
JOHN, Ct 
 
 v. 38. Elzevir gives ἡχουσατε — which seems right — 
 and παρὰ tov natpos. for this I read περι tov πατρος. they 
 heard of Abraham, not from him. 
 
 v. 40. for ανθρ. τ. abwov, guiltless. 1 read Αὔραασμ, ayyehov. 
 this Ab. did not to the angel. C. in most old mss. we find 
 blank spaces — fewer or manier — from friction, mould, 
 burns, blotches &c. in there cases the length of the blank 
 determines that of the lost word, and helps us to guess it. 
 τοῦτο tov ayyekov AG. may be likelier. Wulg. misses par- 
 allel. 
 
 v. 43. for λαλιαν τ. αληθειαν: and ὅτι ov διανοεισθε τὰ 
 αὐτοῦ, ov δυνασθε &c. because you think not the things of 
 God, ye cannot hearken my words. 
 
 v. 44. for exewoc r. Kaw exewouo υἱος — for ot r. ett. 
 for avtw τ΄. yevet (or axoyovw) αὐτου. for xat at end r. xa’ ὃ’ 
 — Cain his son was a murderer. Even now Truth is not 
 in his race. 
 
 v. 48. I read οὐχ αλλως — not without reason — haud 
 frustra. 
 
 v. 49. stop after ατιμαζετε" cue μη. and you dishonour 
 him, not me. 
 
 v. 50. ὃ ζητων xat xptvwv is corrupt. but I cannot find 
 a substitute..unless οὐχ ἐστιν 6 ζητων ὃ χαι χραινων. Honor 
 sequentes fugit. 
 
 v. 51. I read Gavatov ov uy αθρηση, θεω ζησὴ εις τ. a. 
 shall not behold death, shall live to God for ever. Θεωρηση 
 means outward view — survey — not receptive realization. 
 
 v. 56. I read ηυαγγελιζετο or ηγγελιζετο --- was promised. 
 I read χαι etd’ ev ελπιδι. 
 
 C.9 v. 16. τ. cvtos ὃ apaptwdos. ὃ is wrongly prefixed 
 to ανθρ. this the man is as false in Greek as in English. 
 
 v. 30. τ΄. οὐχ ott ὕμεις — for xo r. ott de χεινος — the 
 wonder is not that you know not, but that he opened my 
 eyes. 
 
 v. 34. τ. eyewy bys τυφλος, xa χθες εγενηθης ὅλος. you 
 were born blind and yesterday became whole, and do you 
 teach us? D. vulg. is surely vitious. 
 
 v. 39. I deem χριμα corrupt. I think some mechanical 
 
78 JOHN. 
 
 craft of mending and making holes is meant — χοσχινωμα 
 or χρικωμα — sieve or ringmaking will perhaps serve. 
 
 C.10 v.10. for eywow r. veuwow may feed more fully. 
 see Υ-. ὃ. ΐ 
 
 v. 12. omit ta xpo6ata as gloss. 
 
 v.17. Lread παλιν πολλων ha6w es avtyy. or πολυπλοὺν 
 λαύω αὐτὴν. aS manifold increase from seed. 
 
 v. 26. for χαθως r. xa’ ὧν concerning which. 
 
 C. 11 v. 8. for vov r. tt ovv; what means this. 
 
 v. 10. τ. after αὐτω οὐχ et ἐστιν εν avtw avtov — He 
 stumbles not, if his own light be within him. D. Xt. means 
 that thro’ Gods grace within him he fears not men: and 
 so will go to Judea in spite of danger there. the vulg. 
 omitting this, omits the vital energy of the 4 verses. 
 
 v. 16. τ. αποθρηνωμεν — mourn — die is absurd. 
 
 v. 27. perhaps ets tov χοσμὸν μοναρχος epyousvos. as a 
 monarch — for such a Messiah, with his kingdom in this 
 world, the Jews expected. 
 
 v. 49. τ. οὐδὲν 6v Get οὐδ᾽ tara λογιζεσθε. nor do you 
 calculate your interests. 
 
 ν. 33. for ἐνεύριμησατο, which I think doubtful all thro’ 
 the Gospel I read ενερριγησατο shuddered. 
 
 v. 48. How could Romans take away their place and 
 nation? unless by a kind of Babylonian captivity — which 
 was against Roman Polity and practise. Claudius drove 
 Jews from Rome — and would hardly remove them to 
 Rome. see Acts. I read for xat tov τοπὸν xat to εθνος. xa’ 
 αὐτῶν τὸν νομὸν xat to εθος. will model (from apw apto) to 
 theirs our laws and usages. ἅρμοσουσιν would mean same as 
 αρουσιν. 
 
 v. 56. r. ὑμῖν, γίνεται, ott. what happens, that &e. 
 
 C. 12 v. 16. for ταῦτα r. taxta ὁ — what things they 
 did were ordained. I find in my notes ex προφήτων for 
 exotyouv —- but the change is needless, tho’ it gives a 
 fuller sense. 
 
 v. 18. r. 0 αἀλλος οχλος — the second crowd prompted 
 by the first. 
 
 v. 25. for gthwy and prswy I propose φυλάσσων and μισθων. 
 
JOHN. 79 
 
 one who stakes his life as a soldier for pay. the pay here 
 is eternal life for temporal. prswy seems fanatical. 
 
 ν. 27. vulgate is utterly corrupt. This every sound critic 
 sees — but none tries to emend it. That however is an 
 Editors first duty where a text is vitiated. a surgeon might 
 as well, like the Levite, pass over from a diseased body — 
 and that, too, undertaken by him. The task is hard and 
 the subject awful. but the following restatement detracts I 
 think nothing from its solemnity and asserts its sense clearly 
 — Nov 7 boyy pov τετιμηται, xot τι extoyw; Ilatep, τρυγωσον 
 με εχ τῆς ὥρας (Or οπωρας) tavtys. Αλληλυια δια τοῦτο ὑπὸ 
 λήηνον ybov εἰς τὴν wpav ταύτην. Now my life is priced; 
 and why tarry I? Father, gather me from this vintage. 
 Glory be to thee — for this 1 come under the wine press 
 to this vintage. ψυχὴ is properly physical life — that which 
 works our organization; and can’t be troubled by emotion, 
 not at least primarily. Αλλα δια would look thus in old ms. 
 AAAAAIA — which may be read many ways. 
 
 v. 35. r. ες τὸ φως, ews τὸ φως ε. Walk accordingly to 
 the light, while you have it. 
 
 v. 39. perhaps οὖν εχυδηναντο ov π. they took pride in 
 unbelief. 
 
 v. 41. This seems garbled. I propose Tavta eurev “Hoatas. 
 Aaos te ovt’ etde τὴν δοξαν αὐτου, χαὶ xaxa ed. and so the 
 people beheld not his glory and spoke evil of him. 
 
 v. 42. for ὅμως τ. ὃ οχλος — this agrees with the fact 
 that the lower classes believed, and it is needed to give 
 sense to xat. 
 
 v. 47. τ. avtov νυν. 
 
 v. 49. for sizw r. mow. 
 
 C. 13 v. 1. for τοὺς ev τ. tews ev. after αὐτοὺς ΓΤ. χατα 
 δειπνον — at last he gave them a love feast — ayaxat were 
 the love feasts of early church. for which we substitute, 
 whether scripturally or not I need not enquire, our holy 
 communion. The Wesleyans I believe retain these love- 
 
 feasts — and surely Christian communion is helped by 
 them. 
 
80 JOHN. 
 
 v. 8. 1 read roduc pov, ὃ de eatat μου. Wash not my feet 
 but what will endure of me for ever. 
 
 v. 10. r. ὅλος λελουμενος, 6v μερος. He is wholly washed 
 who is washed in part. hence perhaps the practice of partial 
 baptism. 
 
 v.19. I read ὅτι exw εἰμι μην. that I am the Truth. 
 Several such mistakes are overlooked in N. T. from its di- 
 vision into verses. This designation of persons from their 
 qualities occurs in Prophets. and the present one in Rey. 
 31 v.14 Tade λεγει ὃ Αμην. 
 
 v. 27. tote is omitted in some mss. — I read ew. for 
 Satan had entered before. 
 
 ν. 32. evfus here, as after in Mark and elsewhere is a 
 marginal direction to write xa strait out, and not abbreviated. 
 but the next copyist supposed εὐθὺς was to be substituted 
 for ὕμεις, and so wrote it. I restore δοξασετε ὑμεῖς — ye 
 will glorify him. The agreement of all’ mss. in this and 
 so many other errors proves that they are all copied from 
 one original — probably the one authorised by some Early 
 Pope, Synod, or council. 
 
 C. 14 v. 1. I propose after εἰς ewe πιστεύοντες motevete. 
 Believe in God and in me. believing believe. that is believe 
 intensely — or πιστει πιστευετε. as επιθυμια ἐπεθυμησα. some 
 may prefer εἰς πιστιν motevete believe in faith. 
 
 ν. 2. for etxov unmeaning r. exotovy I would have made 
 them. 
 
 vy. 7. vulg. is unintelligible. I read az’ ἀρτίου νοῦ εγινωσχετε 
 αν αὐτὸν, ἐπεὶ xat ewoaxate a. from a perfect mind ye would 
 have known him, since ye have seen him. 
 
 v. 10. τ. pevwv' αὐτὸς motet ett τὰ epya. 
 
 ΝΠ Ἐπ ὃ fetonun. 
 
 v. 12. r. ἐντὸς ποιήσει. r. ote eyw. when I go. or ποιησει 
 ett? eyo προς &e. he will do greater yet. I go Ke. 
 
 v. 13. I propose ev tw ομονοημαᾶτι pov, τοῦτο επαιτησω " 
 wa δοξαση ὃ πατὴρ ev αὐτῷ τὸν viov. what ye ask in a spirit 
 according to mine, I will also ask. that in it the Father 
 may glorify the Son. vulg. is senseless. 
 
JOHN. 8] 
 
 v. 14. τ. μὴ ett ev tw dp. pov eyw οὐχ επαιτησω. Vulg. 
 is an idle reiteration. if ye ask gifts not spiritual, I will 
 not ask for you. 
 
 v. 17. for estat perhaps ἕστιαται — has its focus. earthly 
 home or hearth. 
 
 v. 27. for εἰρηνὴν ap. τ. θρηνον. I remit to you mourning 
 — vulg. implies-contradiction. 
 
 v. 30. St. John’s text, either from its intrinsic obscurity 
 baffling the copyist or from casnalties to mss., is even more 
 corrupt than remainder of Gospel. here it is specially so 
 — To bring this chaos into something more like the cosmus 
 named in it, I propose after οὐδεν" οὐδ᾽ ev ὕμιν. αλλ᾽ εν Eve- 
 wa ἅγνων ἀπογνω" UO χοσμος μοι ov χοσμὸς ετι᾿ ὑπαγω ες τὸν 
 πατερα. The ruler of this world cometh, tho’ (xatto for 
 xat) he hath nothing in me — nor in you, unless in one 
 (Judas); that he may despair of the pure in spirit. The 
 world is no longer a world for me. 1 go to the Father. 
 Thus I reordinate in extenso what the copyist cut short 
 and huddled up for quicker dispatch. I find also in my 
 notes for eye. exeyet. in me nothing stays — hinders me 
 going. and αλληλυια " tv’ ἄγνων ἀπογνω. this may be recognized 
 as Xt’s. last utterance of thanks for Satan’s frustration, 
 and of triumphant love to the Father. 
 
 C.15 ν. 7. I read ὕμιν ev τῷ vo — lost in ev tovtw 
 following. If it be so in the mind, it is so in truth — for, 
 as Stoics say, πανθ᾽ ὕποληψις. all thing are as mind takes 
 them. 
 
 v. 8, r. ev toutw εδοξασθηὴ ὁ πατὴρ pov παρ᾽ ἐμοῦ, χάγω 
 (TH τῷ ΓῺ) παρ᾽ ὅμων, iva &e. for γεν. r. γνωρισησθε. 
 
 v. 16. for ὑπαγητε which destroys sense r. ὑπὸ γῆς παγητε 
 — may take deep root and bear fruit. 
 
 v. 20. for ετηρησαν r. exypeasay reviled 
 
 and so for 
 
 τηρησουσι. 
 C. 16 vy. 10 and 11. Vulg. is quite hopeless. I suggest, 
 
 as a sound reading, and I hope, the sound one — ow 
 
 προσποιουνται πρὸς tov Tatepa μοῦ ov ὕπαγω — that they 
 
 make pretence of righteousness toward my Father — or 
 6 
 
82 JOHN. 
 
 προς I]. wou υποχρινουσι, xat οὐν ext Gewowv tty; for honor 
 
 from beholders. 
 
 v. 11. r. ov xexprtat — because this world’s ruler — 
 the head in whom worldliness is summed, is not judged — 
 as Anacharsis the Scythian said — Human laws are like 
 spiders webs. — may catch small flies, but “big bugs” as 
 princes are vulgarly called, break thro’ them. 
 
 ν. 20. -auyvy ἀμὴν here and elsewhere may mean — I 
 
 the Truth tell you truly. for ὑμεῖς ὃς A. τ΄. eta (lost in ya- 
 ρήσεται) χοσμος Oy λυπηθησεται, αλλ᾽ Ke. then the world 
 finally shall be afflicted, but &e. 
 
 ν. 23. τ΄. οὐδεν totov. ye will ask no selfish gift — only 
 spiritual. r. cv tw δμονοηματι — these words strongly and 
 frequently exemplify B. by copyist’s substitution of usual 
 for unusual to him. 
 
 v. 25. r. ta ες ταῦτα — the things before these — not 
 these things. for in these is no parable. 
 
 vy. 30. τ. ypetav aveyets. you do not make it needful. 
 
 v. 32. for xat οὐχ Yr. xartot οὐχ. 
 
 C.17 ν. 2. τ. δωσὴη cavtwm εἰς ζ. a. The drift of this 
 whole chapter is that Christ has kept pure from world 
 those whom God trusted to him, and now prays God to 
 receive them again to his glory. 
 
 v. 11. τ΄ xattoe Gvtor. 
 
 v. 13. I read xat οὔτι αἰτῶ ἀλλο ev tw xooum ἡ ἵνα eywot 
 τὴν χάριτα τὴν ἐμὴν (or σὴν) ev χαρᾷ wy TH Eun TeTA. Ke. 
 and J ask nothing more than that they may have my grace 
 fulfilled, in joy not mine. Vulg. has no sense. see Isaiah 
 of Xt. a man of sorrows &c. 
 
 v. 29. Yr. Εἰ xat. 
 
 v. 26. I read χάγω σὺν αὐτοῖς ev σοι. so Godly com- 
 munion is complete. 
 
 C. 18 v. 6. τ. ἀπηλθεν. and for execov χαμαι r. exavoayv 
 χ᾽ δι ἅμα. He retired and those with him paused. on this 
 pause Xt. again addresses them. The vulg. turns this na- 
 tural course of action into a senseless prodigy. 
 
 v. 37. τ. σὺ heyets as question — do you say that I am 
 King? For it was indeed strange that Pilate should say so. 
 
JOHN. 83 
 
 It seems like treason to Tiberius his Emperor: one not 
 likely to overlook it — for he was morose and cruelly 
 suspicious — jealous of the slightest lapse in his officers. 
 If this text stood alone I should read τοῦτον ἡ tov ὄασιλεα 
 ληστων tov I. v. 39. King of Robbers — Barabbas. For 
 Gacthevs has a wide range of meaning. Homer so calls 
 the farmer overseeing his hired men. Then in ec. 19 ν. 14 
 Gasthevs bropovwy, for ὕμων, may seem plausible. King of 
 suffrances — for to be poor in spirit, tho’ elemental to 
 Christianity, would seem to the proud Roman strangely 
 out of keeping with kingship — so his phrase would be 
 an ironical antithesis. But the vulgate stands, I fear, too 
 strongly. The cross was so inscribed, &. Why then did 
 Pilate thus entitle Christ? It might be in mere mockery. 
 to make his forlorn condition more contemptible by the 
 contrast. But against this, Pilate felt, it seems, toward 
 Christ respectfully: at least not scornfully. Probably then 
 Pilate’s question was one of Policy. In Jewry, besides Ro- 
 manizers, were two main parties. The one, Conservative, 
 holding to Moses, the other revolutionist, looking for the 
 Messiah — Pilate, as Governors often do, would foster these 
 factions — playing each against each. divide ut imperes. 
 He would ask the conservatives will you have this Mob- 
 leader for your king’? and the masses, will you let your 
 privileged people put down your champion? He could thus 
 irritate antipathies, and keep the sore open. 
 
 C. 19 v. 4. τ. wa yore: ὅτι &e. I bring him out, that 
 you may determine: for I find &e. 
 
 v. 6. r. εγὼ γ᾽ ap’ οὐχ — Howbeit, (not for) I find not ἄο. 
 
 v. 11. for μειζονα τ΄. μειονα — less. Surely both logic 
 and Christian charity avouch the change. see D’Israeli on 
 the atonement. 
 
 v. 31. What need to say that Sabbath is a great day 
 for Jews? for Ἣν yap μεγάλη vr. μη yap petakaby — lest 
 that day partake of the Sabbath. Evening and morning 
 were the day. see Genesis. So the Saints Eve with early 
 Christians partook of the Saints day. at Eton the eve is 
 
 a half holiday. 
 
 Oey 
 
84 JOHN. 
 
 v. 29. ΓΤ. exet exetto. 
 
 C. 20 v. 7. for ets Eva τοπὸν r. εἰς ξενου tunov. type of 
 strangeness. as a typical sign that it was alien to the death, 
 shrouds, winding sheets: and that Christ our head, represented 
 by the sudarium, died not. death had no dominion over 
 him. This accounts for the veneration of the sudarium by 
 early Christians — and even up to our day. This feeling 
 
 would arise from the original and genuine text — here 1 
 believe restored — before its corruption to the unmeaning 
 vulgate. 
 
 vy. 20. for μη pov ἅπτου" ovrw. Vr. μνημείου py anton, (or 
 aheyou) ἀπὸ tovtov yao. Meddle not with the tomb — for from 
 101 am risen — Why should Jesus say touch me not — and 
 further — for I am not risen &c. — what connexion have 
 the latter words with the former — the whole is senseless 
 and incongruous. But Jesus would naturally say — Regard 
 not the tomb — for from it I am risen &e. — since Mary 
 had just searched the first tomb, and asked where was the 
 second. 
 
 ν. 23, I feel how serious it is to stamp this cardinal 
 text as falsified: but I cannot in conscience do otherwise. 
 — Thus then I reframe it. and also, I hope, restore it — 
 av τινων ὄαφη apy τε TAS ἀμάρτιας, ἀφεωνται αὑτοῖς " ἂν τινων 
 
 χράτη τὸ xaxov (or τὸ χεχραται) χεχρατηνται. Receive the holy 
 Ghost. Whosesoever sins it may baptize and remit, to 
 them are remitted. whomsover evil may overpower, they 
 are overpowered and holden. Hence it is not any human 
 being, priestly or other, that absolves — but only the holy 
 Ghost — after it has spiritually baptized and purified the 
 Soul. see 1 Mark. 8. I indeed baptized you with water, 
 but he shall baptize you with the holy Ghost. The result 
 is that to the justified and sanctified in faith sins are re- 
 mitted and this result is of inner conscientious agency, 
 and wholly above any outer one. I will not dwell on the 
 
 reason or unreason of the awful priestly power claimed from 
 the vulgate: nor will I enquire whether the vulgate implies 
 that power in Priests alone, or in all the faithful. but I 
 believe that the cession of such power by Carist is in itself, 
 
JOHN. 85 
 
 and a priori, quite incredible. while overruling zeal, or 
 fraud, or inadequacy in a copyist or Editor is not only 
 credible but painfully probable. besides xpatew is not to 
 retain. 
 
 v. 31. perhaps ὅὁμονοηματι. 
 
 C. 21 v. 6. Jesus was conversant with seamen and would 
 suit his speech to them. but all seafarers know that seamen 
 are sparing of words. They would say Gahete εἰς τα δεξια. 
 and so I read here; rejecting wepy tov mActov to διχτυον. 
 as a stupid marginal gloss — for wep, we might retain 
 weons with στεγης understood — middeck. 
 
 Viton Feit τῷ πὰ. 
 
 v. 15. Lovest thou me more than these, seems a most 
 unlikely question. I read αγαπᾶς we; py πλεῖον to tettov; — 
 was thy third denial the full one. the consummation? does it 
 fulfill the measure. In many games thrice wins. that was the 
 old phrase for races in heats. with three won the race was 
 won. The question is thus kindly framed, with a gentle 
 hint of Peters apostasies and a friendly opening left for 
 him to cancel them — his three answers covering and 
 redeeming his three denials. This too explains what else 
 would be strange; the length and minuteness of detail in 
 the narrative of these denials; which in the vulgate seem 
 unimportant and lead to no signal issue; but by this change 
 portend a momentous one. 
 
 v.17. for Gooxe ta προύατα you — a mere lazy repetition 
 of copyist — I read διδασχε τοὺς προφητας μοὺ — my prea- 
 chers. The climax is thus summed — ἀρνιὰ. προύατα — προ- 
 φητας. 1 mean no covert satire: as the grammarian perhaps 
 did in his bos, fur, sus, atque sacerdos. 
 
 yv. 18. can this be the true text. what can it mean? I 
 read εξεζωννυες σταυροῦ seavtoyv — untied from cross — by 
 denial. Not wishing to indulge the cacoethes of conjecture, 
 I leave last half of v. to others. 
 
 v. 24. probably οἰδαμεν δι etdouev. 
 
 v. 25. I fear that to many this vulgate text will dis- 
 credit the Evangelist’s worth as a witness. Such hyperbole, 
 even in Poetry, would be extravagant — and besides, it 
 
86 JOHN. 
 
 is wholly alien to St. John’s character. I am conuinced, 
 therefore, that it is corrupt. I read ovde avextov oat: cuts 
 TOY χοσμὴὼν χωρησαι avta, γραφομενον διαόολιας. I think it 
 would not be tolerated. and the world would not allow 
 them, being accused by them of slander — or tov χοσμον 
 γὰρ ov χωρησαι, ἄιρεσαι te ta γ. διαύολιας — In Matt. 19. 
 v. 12 ywpew is to bear. as in selfcontinence. 
 
ACTS. 
 
 C. 1 v. 1. Faulty several ways. ἐποιησάμην is wrong — 
 and περι πάντων inexact. no biography can treat of all things 
 that A. or B. did. began to do is also vitious. I read 
 enotjoa ὃην παρὰ Tapovtwy, ὦ Oecorhe, εξω wv ὡς ηρξ. 1 
 wrote first account formerly from those of persons present: 
 I being absent when Jesus began his ministry. 
 
 vy. 4. r. συναλιζομενοις. 
 
 v. 6. I think αποχαθιστανεις wrong thro’ N. T. The two 
 prepositions seem internecine —- perhaps ἀτόπῳ χαθιστ. dost 
 thou in this untowardly time establish the kingdom? or 
 ὑποχ. found it. 
 
 v. 10. I read exatwoovuevov for nop. 
 
 v. 12. r. ca66atov exavodov sabbath day’s ascent. 
 
 v. 15. τ. hoyos 6uovoovytwy a band of fellowbelievers. 
 
 v. 18. τ. πρηνῆς ρηγνυμενος. the Greek — like its English 
 burst — has double sense of Movement and rupture. 
 
 v. 21. συνελθ. seems unsatisfactory. perhaps cuvehx. who 
 drew together: probably then as now a usual phrase for 
 fellowworkers — or συνεθελοντων. 
 
 C. 2 ν. 1. I propose ext to αὐτου — for the Masters 
 work — here and C. 3 v. 1. The disciples of Pythagoras, 
 Plato &c. called their master αὐτὸς αὐτὸς egy. vulg. is 
 very faint, almost null. 
 
 v. 3. διαμεριζομεναι means distributed — not cloven. 
 r. μιὰ avtwy — one of them on each. 
 v. 7. for οὐχ r.es ov¢ — (ες lost in ove prec.) each, 
 
 while listening, speaking in under tone, in ear of neighbour. 
 οὐχ is a rock tumbled on road. our only concern with it 
 is to remove it. 
 
88 ACTS. 
 
 v. 11. τ. yAwooats’ ταῦτα ta pw. These are the mighty 
 works of God. 
 
 v. 23. I propose Tovtov, dutwy τύπον, ev tH. Him, the 
 type of yourselves in the Counsel of God. If Jews took 
 Jesus by the Counsel of God, how were they blamable? 
 or we may read anefovvtes ty ὠρισμ. Jesus was type of 
 human nature. 
 
 v. 26. τ. xatw σχηνώσει. 
 
 v, 29. εξοὸν has no sense. r. εξ ovtwy εἰπὸν. I spoke from 
 actualities: from material facts — of tomb &e. 
 
 ν. 33. for τοῦτο 6 voy r. tovtov δυναμεις ἅς. He has pou- 
 red out the power of this holy Ghost which &c. 
 
 ι wv 43. φοῦος is contradicted before and after: r. αφούος 
 δὸος — the way was without fear — 6d0¢ means Christia- 
 nity, as elsewhere. 
 
 ν. 47. The Lord added seems to me wrong. Their own 
 faithful will, under God’s grace, added them — but the 
 vulg. wholly mistakes meaning; which is peculiarly Christian. 
 I read προσετυθη. the Lord was sacrificed to those saved 
 every day. in the Host holy communion. This was too spiritual 
 for scribe — who put, cleverly he would think, his shallow 
 substitute for this sublime text. 
 
 C.3 ν. 1. xr. em τὸ αὐτοῦ v.47 for their masters work. 
 or else put comma after evyatyy and make so one sentence 
 to e6act. Apostles went up, and cripple was carried to 
 same place. but then either ext to αὐτὸ or εἰς to ἱερὸν Cum- 
 bers the verse and should be omitted. 
 
 y. 2 and 3. here also εἰς to tepov is needless and χειρὸς 
 in v. 7. It is hard to say whether such surplusage be textual 
 
 — or the marginal annotation of some pedant — holding 
 his farthing rushlight to the Sun. 
 v. 11. xpatovytos means seizing — that is here absurd. 
 
 r. xpotovvtos — applauding by stamping feet or clapping hands. 
 ν- 12. 10" τοῦ Ἐ; hs 
 v. 16. r. χαὶ ἕπεται and followers. lost in ext τῇ; stop 
 at αὐτοῦ. r. πνευμα for ονομα. r. edwxe τουτω in Greek this 
 he, and that he are distinct — not so unhappily in English 
 — which is in sad default on this point. 
 
ACTS. 89 
 
 v. 26. perhaps Ευλογεῖτε evdoyouvta — so beginning 
 sentence. 
 
 Ο. 4 v. 2. τ΄. ιδια πον. or tétq anovoovpevor enraged. for 
 contrary doctrine was téta of Sadducees. 
 
 v. 12. r. dedoypevov — that or δεδειγμ. dedeyu. dedoxtuaon. 
 all better than vulg. 
 
 v. 20. for yap τ. Yap. 
 
 ν. 22. for o ανθρ. r. ἀορθοποὺυς. his age was not con- 
 cerned; but the duration of his malady was. the more in- 
 veterate, the more wonderful was cure. 
 
 v. 17. perhaps διανεμὴ ‘a evyyfy what is introduced.. 
 this or some other word is lost from vulg. 
 
 v. 27. r. aos. 
 
 v. 28. τσ. ὅσα μη. extinction of Gospel. vulg. seems wrong: 
 for what God foreordained man would rightly further. 
 
 C.5 v. 4. τ. 6v xa ep. ανθρ. αλλου τω θεω — where- 
 of thou hast deceived men, not God. 
 v. 8. τ. υπεχριθὴ — dissembled. or ἀνεχριθη — which 
 
 in passive may as well mean asked as anexptiy means 
 answered. 
 
 v. 13. Latter half in vulg. contradicts former — for 
 λοιπὼν r. λάμπρων — or λιπάρων gentlefolks — in contrast 
 to Aaos. 
 
 v. 14. for waddov r. ες (lost in λαὸς prec.) ομᾶλον — to 
 the level — for they had all things in common C. 2 v. 44. 
 
 v. 17. for ovoa r. οὐυσιας — sect of materialism — or 
 positivism. πνεῦμα and ovo are opposed. 
 
 v. 20. for tavtys r. otatys. (6. lost in Cwys) fixed — 
 everlasting — opposed to this life. 
 
 v. 25. τ. ev ἕστωτες safe and sound. 
 
 v. 31. r. tov dovvat. 
 
 v. 42. I think xatyé wrong. I propose ov xax χξιοὺν 
 & xat’ adtov Ὠξιωθησαν, ovt wact ατιμασθηναι — because 
 for his name they reckoned not as evils the sufferings that 
 like him they were deemed worthy of, nor reckoned them- 
 selves dishonoured by lashes — this the Copyist epitomi- 
 zed and withal mangled. 
 
 v. 7. vulg. cannot stand — a great crowd of priests as 
 
90 ACTS. 
 
 converts is against whole tenor of Gospel. I read oyhos 
 ολιγωρος των Iepewv. A great crowd disregarding the priests, 
 believed. or lepswy ανηχουστων — same thing. 
 
 C.7 v. 1. These can’t be high Priests words. I read 
 etme apa &c. it may be read variously εἰπε apa. τ. oF €.5 ΟΥ̓ 
 σοι mapa it is for you to make defence. παρα for παρεστι. 
 
 v. 13. r. Gevtepw πορω. 
 
 ν. 20. ἀστεῖος τω θεὼ must be wrong. the question is 
 how to righten it. we may read τῇ θεὰ pretty — gentil — 
 to the sight: or ws υἱὸς as a son to God. 
 
 v. 35. for ev yetpt αγγελου — r. ev ypor Gt ayyehou — 
 sent him in the flesh — opposed to Jesus in the spirit. 
 the Mosaic being a carnal, the Christian a spiritual Gospel 
 — thro’ the Angel. 
 
 v. 38. τ΄. yevouevos μεσος — and μεταξὺ tov αγγελου — 
 He it is who became a mediator between the angel of 
 God and your fathers. 
 
 vy. 46. for εὑρεῖν r. evptov more spacious. or ἡθετησατο 
 δύ εὐποριαν — scorned thro’ his wealth the tent 2. Sam. 7. 
 
 v. 51. probably αντιχοπτετε. 
 
 v. 53. τ. εἰς Gtatayas exayyehtwy until the dispensations 
 of the promises. for εφυλαξατε which seems to me incon- 
 gruous, I propose eg ὅλας (or ὕλῃν) 6v ἕξετε. not for ma- 
 terials of that which ye shall have — of your future con- 
 dition. 
 
 v. 58. for paptopes r. μάρτυρος αὐθενται (lost in anefevto) 
 the murderers of the martyr — vulg. is futile. 
 
 v. 59. Kupte Ιησου — These words are cited by a pro- 
 fessor of Oxford in proof of his Thesis, that prayer to 
 Christ is scriptural — but do they not mean Lord of Jesus? 
 why should they not? I can only suggest so momentous 
 a question. to others I leave its solution. 
 
 C. 8 v. 6. for αὐτοὺς r. αὐτου. 
 
 v. 23. for ovta r. πεσοντα. 
 
 v. 26. for αὐτὴ εστιν ερημος (senseless) r. αὐτῆς ες τ᾽ av 
 ἥμερας — as far as a day’s journey on it. if vulg. be re- 
 tained r. αὐτῇ — that way is the desert. 
 
 ν. 32. omit stop at αὐτοῦ and end v. with ταπεινωσει" 
 
ACTS. 91 
 
 r. avowov ἣ χρισις αὐτοῦ ἢ 7007. the judgement by which 
 he was taken off was that of a transgressor. 
 
 v. 40. for evpely r. επορευθη. 
 
 C.9 v. 7. for evveor r. exvoot. 
 
 v. 11. no sound judge can accept téov yap προσευχεται. 
 I read, as simplest change, lovéa yap προσεχεται — same 
 as mpooyxet. for he is related to Judas. but to show un- 
 certainty of conjecture, I add various possible readings. 
 ἰδίου yap παθοὺς eyetat — for he is detained by a peculiar 
 affliction. Ασιδος yap πρόσω epyetat — for he comes from 
 far country of Asia — wew yap πρὸς sue evyetar — besides 
 αξιδους &e. But this difficulty of determining between 
 Equivocals must not deter us from the search and assertion 
 of probable, even if less than certain, truth: we should 
 substitute what may be right for what must be wrong. 
 we cannot, from conservative misgivings, justly canonize a 
 raw blundering copyist. A man copies a letter for me — 
 faultily. If I see the faults I correct them — as best I 
 can — none but an idiot would acquiesce in them — even 
 tho’ there be a choice between several corrections, without 
 absolute certainty of any one. Detur digniori. Why should 
 depravations of Scripture be deemed more sacred than of 
 other writings. To me they are more detestable, because 
 desecratory. corruptio optimi pessima. 
 
 v. 20. omit evfews as in Mark &e. 
 
 v. 21. r. εἰς actv τοῦτο --- εἰς τοῦτο means to this pitch, 
 or point; not place. 
 
 v. 30. επιγνοντες means recognized as convert — not 
 knew as in our tr. 
 
 v. 31. τ. xa εὐπορουμεναι" xat tw gobw Ke. 
 
 C. 10 v. 3. τ. ὃς ειδεν. 
 
 v. 22. r. τὰ προς σε. 
 
 v. 28. for χαὶι r. xartor. 
 
 v. 36. r. ες (lost in εστι prec.) tov A. 
 
 v. 38. r. ες Inoovv. 
 
 C. 11 v. 1. for ovtes r. orxovvtes. 
 
 v. 17. I read τις ἡμὴν; δυνατος τις x. tov Oeov. what 
 was I? who can hinder God? 
 
92 ACTS. 
 
 ν. 26. I doubt χρημάτισαι — and once noted ypypata 
 te ἄλισαι. but when in doubt, my maxim is μὴ χινειν. 
 
 C. 12 v.10. omit evfews. 
 
 v. 11. τ. lovdatwy συνεῦρων τε’ λθεν οὖν ext τ. division 
 of text into verses caused, and then cloaked, this blunder. 
 
 v. 20. I denounce Θυμομαχων — but we cannot tell 
 cause of quarrel, nor, consequently, the right word to de- 
 signate it. 
 
 C. 13 v. 1. vulg. is nakedly vicious. I read χατ αὐτὴν 
 veovoay ex. of that innovating church. because, probably, 
 preachers were there first appointed. early church had none 
 — as Quakers now. 
 
 v. 18. ετροποφορησεν is corrupt. I read ετροφοφορησεν 
 as a nurse — or as the Prophet’s shepherd the teeming 
 — or breeding — ewe. I find in my notes avatpar ego- 
 ρησεν. over pathless desert. neuter taken, as often, adver- 
 bially. 
 
 v. 24. I read προπροσωπιστοῦ — or tov προπ. harbinger 
 — prologist to play. appearing πρὸ προσώπων. before the 
 personae dramatis. 
 
 v. 26. for χαὶ δι ev ὑμῖν r. κατὰ tov νομὸν vulo. has no 
 sense. 
 
 v. 42. τ. oa66atwy — τ. ets ta ρηματα τ. that they should 
 be conferred with as to these doctrines between the Sab- 
 baths. to prepare them for the Sabbath’s discourse. vulg. 
 is mistranslation. 
 
 v. 45. τ. αντεμάχοντο τοις. 
 
 C. 14 v. 1. to αὐτὸ (repeated from C. 2 and 8 v. 1) 
 shows flagrantly the bias of copyists to cherish like the 
 ape, and reproduce where they can, their own abortions. 
 The true text says, It happened in Iconium as (κατὰ to 
 αὐτο.) in Antiochia. The Jews, that is, stirred up a tumult. 
 This makes a sound, full and fit sense. read then to αὐτο. 
 with a stop. 
 
 v. 3. τ΄. emt τὰ tw xvptw. speaking to (for the phrase is 
 English also) the subjects belonging to the Lord. 
 
 v. 6. for συνιδοντες r. συνειδοτες — being aware. 
 
 v. 8. r. ev Avotptote. 
 
ACTS. 93 
 
 v. 13. r. ἵερευς tepov priest of the temple. 
 
 C.15 v. 7. τ. ews εξελεξατο and ὃ a¢ yuspmv apy. Osos 
 vulg. is wrong: for Peter was then lately so chosen. 
 
 v.17. r. Eéouttwy for ανθρωπων. see Amos 9. 
 
 v. 25. for yevouevots perhaps yvovuevors determining. 
 
 v. 26. r. αμφοτεροῖς for ανθρ. 
 
 v. 38. τ΄. εἰς αὐτὸ epyov. and εἰς τοῦτο for τοῦτον. 
 
 C. 16 ν. 4. I propose παρεδιδοσαν. 
 
 v. 18. I read em π. 7. Grarovyferca” Erode ὃε 6 TI. Ex- 
 haustion of Pythian Prophetess from excitement is fully 
 described by Virgil. 
 
 ν. 37. for ανθρ. τ. afwovs. guiltless. 
 
 v. 40. for εξηλθὸν r. eéys ηλθον — went on — I find 
 in my notes εξηλωθησαν — were healed of wales from 
 scourges. 
 
 C.17 v. 3. τ΄. téta ἀνοιγων. specially; point after point. 
 
 v.10. r. for αἀπηεσαν r. ta ex Iqoovv exysoav entered 
 on exposition of Christianity. or exetoay as in C. 18 ν. 4. 
 
 v. ll. r. e¢ to xal jp. 
 
 v. 1d. τ΄ ta es tov Il. who settled what concerned Paul. 
 
 v. 18. σπερμολογος is barbarous and futile. I read ὃ 
 ὥσπερ ahoyos who is, as it were tonguetied. Paul says 
 that his weakness of speech was objected to him. 
 
 v. 19. τσ. διανοουμεθα we are minded. 
 
 vy. 21. This, I think, should be omitted, as a mere 
 marginal comment. 
 
 v. 25. r. ὡς twos — as if wanting ought. 
 
 v. 26. for χαιροὺυς και I read ες χοινοὺυς xat ἵερους, xata 
 tas 6p0. having set apart those foreordained as profane and 
 holy (Gentiles and Jews) by the boundaries of their habi- 
 tations. this gives consequence — for so God first sepa- 
 rated the Jews to himself; then (v. 30) levelled the wall 
 of separation and open’d his Grace to all. We may read 
 χατιστας before tas settling the bounds. 
 
 C. 18 ν. 12. probably xav exos ἐπεστησαν — at a word 
 — conspirators watchword for sudden outbreak: or xa? 
 αποστασιαν ex. for Pauls apostasy. xata in vulg. is misplaced. 
 
 v. 15. for περι Aoyou I read περι tepodoyou. about Theology. 
 
94 ACTS: 
 
 ν. 25. for αχριόως r. axpvémc openly — vulg. is dis- 
 proven by v. 26. He was fervent but not αχριύης — ac- 
 curate — that he had to learn from Aquila. 
 
 v. 28. r. evtovws imtensely. and ιδιᾳ xatydeyyeto, ett 
 de δημοσια. 
 
 C.19 v. 9. I read χατ᾽ εφημέεριαν, ἰδιᾳ λαχομενος ev τὴ σ. 
 he distributed the disciples by course: (1 Luke 5) taking 
 for himself the ministry in school &c. διαλεγ. is mistaken 
 from v. above. 
 
 v. 15. for επισταμαι I read πεπιστευμαι I have faith in 
 Paul. 
 
 y. 19. This must surely be a mistake. I read for αὐτῶν 
 (of books) ἀναθηματων of offerings — which when abbre- 
 viated resembles αὐτῶν. 
 
 ν. 27. for to pepos r. ta yepos handicraft. 
 
 v. 31. τ. στασιαρχων. Actapywy is absurd — as well 
 eall a towncouncillor of Bury, Ruler of Europe. 
 
 v. 35. for xat tov Διοπετοὺς (chimerical) τ. xat ἀρχοῦ tov 
 ἰδιου emetovs. ΟΥ̓ τοῦ ἰδιου ὑπάτου exetovs. Selfruled by yearly 
 governor of its own choice. The hurried lover in Shaks- 
 peare, snatching kisses, is compared to a thief huddling up 
 clothes in smallest compass. This copyist is no less cor- 
 reptitious with words. Oscula corripimus properata sine 
 ordine raptim. 
 
 v. 40. μηδενος atttov means no one being accused. not 
 as in our tr. no cause. 
 
 C. 20 v. 2. for αὐτοὺς τ: τοὺς αὑτοῦ. 
 
 v. 6. for aypts r. διαχρισεί with interval. 
 
 ν. 8. Why should the many lamps cause the catastrophe? 
 for Δ. or with it r. σελμιδες — benches — and οὐχ σαν 
 — there were not enough. and so he had to sit on win- 
 dow-sill. 
 
 v. 11 and 12. transpose these verses. 
 
 v. 13. for αὐτὸς I read avtoce thither. 
 
 ν. 23. for xata πολιν r. xata madatov. as hitherto. 
 
 v. 24. for eyavtw r. suo δυτω. 
 
 v. 29. probably agecw μου. 
 
ACTS. 95 
 
 v. 35. Tread Ilavtote ὑπεδειξαμὴν (or exed.) ὕμιν. I have 
 always made myself a sample to you — vulg. is uncouth 
 and obscure. 
 
 C. 21 v. 3. r. avagyvavtes as in Elz. var. some word, 
 meaning bound, is probably lost after πλοῖον or instead of 
 ἣν. Yr. ἀποφορτιζομεν ovy τὸν γομον. 
 
 v. 21. r. wyde ev τοῖς. 
 
 v. 26. for διαγγελλων τὴν σ΄. δι᾿ ἀλλαγων τηρεῖν τὴν — by 
 turns to fulfil, We know how lax are priestly vicarious 
 permissions and remissions: in thousands of chapels one 
 reads notices that prayers said there &c. will avail to shorten 
 purgatory for any one that supplicant may name, waiving- 
 benefit to himself. vulg. fails to satisfy sense. 
 
 v. 39. for avo. τ. αθωος. 
 
 C. 22 v. 5. for exetoe ovtas r. exet σεύοντας. 
 
 v. 6. r. φως xatvoy. 
 
 v. 25. r. προσεμειναν αὐτὸν σὺν τοῖς t. as they awaited 
 him (the Chiliarch) with their scourges, Paul said. αὐτὸν 
 and Ilavdos are two persons. 
 
 C. 23 v. 1. r. ὕμιν και (lost in evuat prec.) tw θεω. 
 
 v. 3. for xat ov. r. xat ces ov &e. even thee — thou 
 sittest Ke. 
 
 v. 6. τ΄. xan περι ελπιδος av. about the hope of resurrection. 
 
 v. 23. for δεξιολαόους (a monstrous abortion) I read λε- 
 
 γιοναριους. adopted from Latin into low Greek — as λε- 
 ytwy — in possession by swine — σουδαριον &c. A being 
 miswritten for A and A for N — a mistake easily made. 
 
 xat διαχοσιοὺς 1s probably misrepeated from line above. if 
 omitted, they leave 270 men, legionaries. the local force 
 being, of course, distrusted. number in vulg. seems ex- 
 cessive. 
 
 C. 24 v. 3. I read χατορθωμάτων ov ματαιων — an ad- 
 junct but too significant in these days of vain, false, unthoro’, 
 reforms. shift comma from xpovowas to πανταχου. 
 
 v. 5. τ΄. προστάτην. for Paul was not its πρωταστατης. if 
 there be such a word. for even that is doubtful. 
 
 v. 6. for ov xat r. αὐτὸν ev χεινω or αὑτον εχξι. 
 
90 ACTS. 
 
 v. 10. put comma at close. 
 
 oy. 11. τ΄. γνωναι ὃ τι αἰτιαται" which ends v. 10. οὐ πλειοὺς 
 begins v.11. for how could Felix know when Paul came? 
 I can speak more cheerfully since you can understand what 
 is in question. juger avec connaissance de cause. 
 
 v. 12. r. εἰποὺῦ συστασιν — gathering mobs any where. 
 
 v. 22. vulg. puts affirm. for negative. r. εἰπὼν " ὅταν Av- 
 σιας ζο. xatahy, axp. εἰδως ta &e. διαγνώσομαι. When Lysias 
 comes, who know more of the sect, I will decide. 
 
 v. 23. for te r. tote. 
 
 v. 25. r. μεταξυ Aabwv, μετὰ xar Λυσίου x. σε. after a 
 while I, with Lysias by me, will summon you. 
 
 C. 25 v. 3. for yapw κατ᾽ αὐτοῦ r. xatpov xata [Παυλου. 
 an opportunity against Paul. The whole context confirms 
 this. 
 
 v. 4. r. exet πορευθηναι. 
 
 ν. 10. 1 read ὕπο tov ὄηματος. I stand under the judgement 
 seat. and ὧν xat ov χαλουμνιαν exty. whose perversion of 
 law you too recognize. calumnia a technical law term likely 
 to be adopted in law courts under Roman rule. χαλλίον is 
 a mere botch. _ 
 
 v. 11. How should Paul say that Festus could not give 
 him up to the Jews? He clearly could. Besides Paul was 
 a wary and worldwise man, and for policy’s sake would 
 forbear to irritate Festus by this denial of his authority. I 
 read ov det ovdev’, οὐδ᾽ et με dvvatat, no one ought, even 
 if he can. ov 6et ovdets is nearer — but I doubt if it be 
 Greek. 
 
 C. 26 ν. 1. I think extewwv τὴν χειρα — means not 
 stretching forth, but opening the hand — by stretching 
 out the fingers — this kind of pantomime is still used by 
 Italians to express open dealing — straitforwardness — 
 in marketings &c. The stoic comparison of closed hand 
 to logic and open hand to rhetoric is well known — here 
 the closed hand may mean laweraft, the extended one, 
 Pauls purpose of frank disclosure. He was in bonds — 
 ν. 29. and so could hardly stretch forth his hand. tho’ he 
 could stretch it out. 
 
ACTS. 97 
 
 vy. 3. τ. γνοὺς γνωστην knowing you to be acquainted. 
 vulg. is ungrammatical. 
 
 v. 17. for xa r. χηρυχα — preacher or herald of Gospel. 
 
 ν. 23. Hopelessly, I think, perverted — and without 
 the slightest leading thread to guide us thro’ the labyrinth. 
 My own conjectures for its restoration are not, as I recon- 
 sider them, satisfactory to myself, and can hardly be so 
 to others. hence I omit them. 
 
 y. 28. I propose etev* ολιζου μὲ x. Copyist supposed 
 that Paul could not vary Festus’s phrase — but I believe 
 he did — giving it the turn that suited him. 
 
 C. 27 v. 2. for mew r. εσπλειν. 
 
 v. 9. for τὴν νηστειαν (a mere dead stopgap) I read 
 etyotwy exetetay season of Etesian winds. 
 
 ν. 10. vulg. offends doubly — against grammar — ott 
 ucdkew for ott μελλει and against verbal significance in ὑύρις. 
 true, ὑόρις avenov &c. is Poetical — but plain prose rejects 
 such phrases. I believe Paul spoke proverbially. Most lan- 
 guages have some such proverb implying that δόρις inso- 
 lence is easier borne than Cyuta loss. as, better blame than 
 loss. pocketing (making gain of) an affront — kicks and 
 halfpence &c. I feel sure that there is a Greek proverb in 
 these two words — but I have no means of Reference. 
 besides, peta in vulg. is wrong. it should be μεθ᾽ ὑόρεως. 
 I propose ὅτι xetusba μεταξὺ υόρεως xat πολλὴς ζημιας" ov 
 μόνον &c. to ἡμῶν" pedhew be ev ἐσεσθαι tov πλουν. I see 
 that we are between overbearing rebuke — (for delay) and 
 heavy loss. even of our lives — and that it will be well 
 to delay our sailing. 
 
 v. 14. r. xat’ axtys down coast. 
 
 v. 17. unhappily I am too old a seafarer to accept the 
 nautics of this narrative — a hundred Sea-Briareuses could 
 not so undergird a ship in storm. and if they could, no 
 girders could hold, nor help. It is meant of the boat not the 
 ship — they lashed the boat up astern and shifted gear, 
 stores, &c. into boat — to be at hand when they took to 
 boat on shipwreck — r. ες to πλοῖον C. and cxevos sow — 
 
 or ες αὐτὴν C. 
 7 
 
98 ACTS. 
 
 ν. 20. for λοιπὸν r. to πλοῖον storm beating ship. 
 
 v. 21. vulg. contradicts 33 to 38. They had more food 
 than needed r. Havkys ὃε δια συσσιτιας. In an interval of 
 rest for meal, Paul spoke. r. χερδησαι te τὴν υὔριν xata tav- 
 τὴν ζημιαν — and to make our gain of that blame (for 
 delay) against this loss. 
 
 vy. 27. r. αγνωτα αὐτοῖς unknown to them I for T. 
 
 ν. 38. This implies a miracle. but what need of it. We 
 may say Reverently, nec Deus intersit, nisi dignus vindice 
 nodus. I read Tes. ἥμεραν παρος διαχοπιωντες, σημερον ac. &e. 
 Having toiled 14 days before, thro’ this day ye fast. 
 
 v. 40. all here seems alike fouled — ship, tackle, text, 
 and translation. I read πρὸ or πᾶρος λύοντες --- loosing anchors 
 first, let them sink in sea. our tr. committed themselves to 
 sea, is absurd. for ty πνεουσῃ r. ty vat πάλιν νεουσὴ — the 
 ship again afloat. 
 
 v. 43. Yr. ἀπορριψαντας tates. 
 
 C. 28 v. 2. for navtas r. πονοῦντας — worn thro’ wet 
 and cold. 
 
 v. 11. r. πρώρας rposoqum — or without zpweas — figure- 
 head. 
 
 v. 14. for εἰς τὴν r. τὴν εἰς. they came, not then to 
 Rome, but took the road to Rome. 660v, of course, under- 
 stood. perhaps yq τὴν εἰς. 
 
 v. 28. r. 60 autor. 
 
 The above changes need, I believe, in general, no apo- 
 logy. For they are of corrupt texts, where the question 
 is not whether, but how, they should be altered. Where 
 I have dealt wrongly with them, I shall rejoice at correction 
 by any better Critic. So too in some other cases; where 
 the default is not so much in grammar or sense, as In un- 
 couthness or feeble dulness, which seems rather drained from 
 the blind ditch of transscription than derived from the 
 clear original spring. There the scrupulous will “reason 
 the need” of innovations — which I call renovations. Why 
 I cannot assent to them I have explained elsewhere. I will 
 only add that I have left unnoticed various questionable 
 words and phrases — some as mere misprints, others as 
 
ACTS. 99 
 
 very slight, or from my dislike to raise questions needlessly : 
 and my feeling, that — Caeteris fere paribus — the old 
 in Criticism, is better — in Religious Criticism above all. 
 since Reverence, the main stay and safeguard of Religion, 
 holds strongly to old associations and traditions. I trust 
 that I have never lost sight of this principle. And I feel 
 on Review that I have herein done my best — “In righte- 
 ousness intending truth.” 
 
 Printed by A. W. Schade (L. Schade) Berlin. 
 
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