118 It is not often, I think, that one finds in MSS. a point actually inserted after Ἀναστάς δέ. Such a point is found, however, in Cod. 34 ( = Coisl. 195,) and Cod. 22 ( = Reg. 72,) and doubtless in many other copies.

119 Scrivener's Introduction, pp. 47, 125, 431.

120 Φασὶ δέ τινες τῶν ἐξηγητῶν ἐνταῦθα συμπληροῦσθαι τὸ κατὰ Μάρκον εὐαγγέλιον; τὰ δὲ ἐφεξῆς προσθήκην εἶναι μεταγενεστέραν. Χρὴ δὲ καὶ ταύτην ἑρμηνεῦσαι μηδὲν τῇ ἀληθείᾳ λυμαινομένην.—Euthym. Zig. (ed. Matthaei, 1792), in loc.

121 For some remarks on this subject the reader is referred to the Appendix (F).

122 Viz. A, C [v]; D ǐ; E, L [viii]; F, K, M, V, Γ, Δ, Λ (quaere), Π [ix]; G, H, X, S, U [ix, x].

123 Vercellone,—Del antichissimo Codice Vaticano della Bibbia Greca, Roma, 1860. (pp. 21.)

124 Dublin Univ. Mag. (Nov. 1859,) p. 620, quoted by Scrivener, p. 93.

125 ὁμοιοτέλευτον.

126 See Scrivener's Introduction to his ed. of the Codex Bezae, p. xxiii. The passage referred to reappears at the end of his Preface to the 2nd ed. of his Collation of the Cod. Sinaiticus.—Add to his instances, this from S. Matth. xxviii. 2, 3:—

ΚΑΙ ΕΚΑΘΗΤΟ Ε ΠΑΝΩ ΑΥΤΟΥ [ΗΝ ΔΕ Η ΕΙΔΕΑ ΑΥΤΟΥ] ΩΣ ΑΣΤΡΑΠΗ

It is plain why the scribe of א wrote επανω αυτου ως αστραπη.—The next is from S. Luke xxiv. 31:—

ΔΙΗΝΥΓΗ ΣΑΝ ΟΙ ΟΦΘΑΛΜΟΙ ΚΑΙ [ΕΠΕΓΝΩΣΑΝ ΑΥΤΟ ΚΑΙ] ΑΥΤΟΣ ΑΦΑΝ ΤΟΣ ΕΓΕΝΕΤΟ

Hence the omission of και επεγνωσαν αυτον in א.—The following explains the omission from א (and D) of the Ascension at S. Luke xxiv. 52:—

ΑΠ ΑΥΤΩΝ ΚΑΙ [ΑΝ ΕΦΕΡΕΤΟ ΕΙΣ ΤΟΝ ΟΥΡΑΝΟΝ ΚΑΙ] ΑΥ ΤΟΙ ΠΡΟΣΚΥΝΗΣΙ

The next explains why א reads περικαλυψαντες επηρωτων in S. Luke xxii. 64:—

ΔΕΡΟΝΤΕΣ ΚΑΙ ΠΕ ΠΙΚΑΛΥΨΑΝΤΕΣ Ε [ΤΥΠΤΟΝ ΑΥΤΟΥ ΤΟ ΠΡΟΣΩΠΟΝ ΚΑΙ Σ] ΠΗΡΩΤΩΝ ΑΥΤΟ

The next explains why the words και πας εις αυτην βιαζεται are absent in א (and G) at S. Luke xvi. 16:—

ΕΥΑΓΓΕ ΛΙΖΕΤΑΙ [ΚΑΙ ΠΑΣ ΕΙΣ ΑΥΤΗΝ ΒΙ ΑΖΕΤΑΙ] ΕΥΚΟΠΩ ΤΕΡΟΝ ΔΕ ΕΣΤΙΝ ΤΟ

127 In this way, (at S. John xvii. 15, 16), the obviously corrupt reading of Cod. B (ινα τηρησης αυτους εκ του κοσμου)—which, however, was the reading of the copy used by Athanasius (Opp. p. 1035: al. ed. p. 825)—is explained:—

ΕΚ ΤΟΥ [ΠΟΝΗΡΟΥ. ΕΚ ΤΟΥ] ΚΟΣΜΟΥ ΟΥΚ ΕΙΣΙΝ ΚΑΘΩΣ

Thus also is explained why B (with א, A, D, L) omits a precious clause in S. Luke xxiv. 42:—

ΟΠΤΟΥ ΜΕΡΟΣ ΚΑΙ [ΑΠΟ ΜΕΛΙΣΣΙ ΟΥ ΚΗΡΙΟΥ ΚΑΙ] ΛΑΒΩΝ ΕΝΩΠΙΟΝ

And why the same MSS. (all but A) omit an important clause in S. Luke xxiv. 53:—

ΕΝ ΤΩ ΙΕΡΩ [ΑΙΝ ΟΥΝΤΕΣ ΚΑΙ] ΕΥΛΟ ΓΟΥΝΤΕΣ ΤΟΝ ΘΗΟΝ

And why B (with א, L) omits an important clause in the history of the Temptation (S. Luke iv. 5) :—

ΚΑΙ ΑΝΑΓΑΓΩΝ ΑΥ ΤΟΝ [ΕΙΣ ΟΡΟΣ ΥΨΗ ΛΟΝ] ΕΔΙΞΕΝ ΑΥΤΩ

128 In this way the famous omission (א, B, L) of the word δευτεροπρώτῳ, in S. Luke vi. 1, is (to say the least) capable of being explained:—

ΕΓΕΝΕΤΟ Δ Ε ΕΝ ΣΑΘ ΒΑΤΩ Δ[ΕΥΤΕΡΟ ΠΡΩΤΩ Δ]ΙΑΠΟΡΕΥΕ

and of υιου Βαραχιου (א) in S. Matth. xxvii. 35:—

ΑΙΜΑΤΟΣ ΖΑΧΑΡΙΟΥ [ΥΙΟΥ ΒΑΡΑΧΙΟΥ] ΟΝ ΕΦΟΝΕΥΣΑΤΕ

129 He has reached the 480th page of vol. ii. (1 Cor. v. 7.)

130 In this way 14 words have been omitted from Cod. א in S. Mark xv. 47—xvi. 1:—19 words in S. Mark i. 32-4:—20 words in S. John xx. 5, 6:—39 words in S. John xix. 20, 21.

131 Scrivener's Full Collation, &c., p. xv.; quoting Tregelles' N. T. Part II. page ii.

132 See Chap. IV. p. 37.

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

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

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

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

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

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

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

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

141 So, in the margin of the Hharklensian revision.

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

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

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

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

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

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

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

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

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

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

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

153 "Epistola quam nos 'ad Ephesios' praescriptam habemus, haeretici vero 'ad Laodicenos." Adv. Marcion. lib. v. c. xi, p. 309 (ed. Oehler.)

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

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

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

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

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

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

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

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

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

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

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