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

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

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

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

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

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

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

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

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

229 See above, p. 125.

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

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

232 By Tischendorf, copying Mill's Proleg. p. 63, 662:—the fontal source, by the way, of the twin references to "Epiphanius and Caesarius."

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

234 Galland. Bibl. vi. 147 A.

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

236 See Possini Cat. p. 363.

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

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

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

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

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

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

243 Developed Crit. pp. 51-2.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(x.) ἕτερος (ver. 12.)—See p. 160.

(xi) ὅστερον (ver. 14.)—Ibid.

(xii.) βλάπτειν (ver. 18.)—Ibid.

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

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

(xvi.) πᾶσα ἡ κτίσις (ver. 15.)—Ibid.

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

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

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

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

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

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

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

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

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

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

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

258 Introduction, &c. i. 169.

259 See the foregoing note.

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

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

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

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

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

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

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

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

265 παρασκευὴ, ὅ ἐστι προσάββατον.—Our E. V. "preparation" is from Augustine,—"Parasceue Latine praeparatio est."—See Pearson's interesting note on the word.

266 Consider Rom. xvi. 13.

267 Townson's Discourses, i. 172.

268 Ibid.

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

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

271 "Maria Magdalene ipsa est 'a qua septem daemonia expulerat': ut ubi abundaverat peccatum, superabundant gratiae." (Hieron. Opp. i. 327.)

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

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

274 viz. in chap. vii. 26.

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

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

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

278 See S. Matth. ix. 9.

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

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

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

282 S. Luke xii. 4.

283 S. Matth. x. 28.

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

285 Professor Broadus, ubi supra.

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

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

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

289 S. Matth. ix. 18:—xix. 13, 15.

290 See below, pp. 184-6.

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

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

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

294 Alford.

295 Davidson.

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

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

298 Printed Text, p. 256.

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

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

301 See above, p. 146.

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