The Last Twelve Verses of the Gospel According to S. Mark

by John William Burgon

Footnotes

[1.]Abp. Tait's Harmony of Revelation and the Sciences, (1864,) p. 21.[2.]See by all means Hooker, E. P., v. xlii. 11-13.[3.]Abp. Tait is of opinion that it “should not retain its place in the public Service of the Church:” and Dean Stanley gives sixteen reasons for the same opinion,—the fifteenth of which is that “many excellent laymen, including King George III., have declined to take part in the recitation.” (Final) Report of the Ritual Commission, 1870, p. viii. and p. xvii.[4.]In the words of a thoughtful friend, (Rev. C. P. Eden),—“Condemnatory is just what these clauses are not. I understand myself, in uttering these words, not to condemn a fellow creature, but to acknowledge a truth of Scripture, God's judgment namely on the sin of unbelief. The further question,—In whom the sin of unbelief is found; that awful question I leave entirely in His hands who is the alone Judge of hearts; who made us, and knows our infirmities, and whose tender mercies are over all His works.”[5.]“The Athanasian Creed,” by the Dean of Westminster (Contemporary Review, Aug., 1870, pp. 158, 159).[6.]Commentarius Criticus, ii. 197.[7.]Quatuor Evangelia Graece cum variantibus a textu lectionibus Codd. MSS. Bibliothecae Vaticanae, etc. Jussu et sumtibus regiis edidit Andreas Birch, Havniae, 1788. A copy of this very rare and sumptuous folio may be seen in the King's Library (Brit. Mus.)[8.]Account of the Printed Text, p. 83.[9.]See above, p. [3].[10.]“Eam esse authenticam rationes internae et externae probant gravissimae.”[11.]I find it difficult to say what distress the sudden removal of this amiable and accomplished Scholar occasions me, just as I am finishing my task. I consign these pages to the press with a sense of downright reluctance,—(constrained however by the importance of the subject,)—seeing that he is no longer among us either to accept or to dispute a single proposition. All I can do is to erase every word which might have occasioned him the least annoyance; and indeed, as seldom as possible to introduce his respected name. An open grave reminds one of the nothingness of earthly controversy; as nothing else does, or indeed can do.[12.]Tischendorf, besides eight editions of his laborious critical revision of the Greek Text, has edited our English “Authorized Version” (Tauchnitz, 1869,) with an “Introduction” addressed to unlearned readers, and the various readings of Codd. א, B and A, set down in English at the foot of every page.—Tregelles, besides his edition of the Text of the N. T., is very full on the subject of S. Mark xvi. 9-20, in his “Account of the Printed Text,” and in his “Introduction to the Textual Criticism of the N. T.” (vol. iv. of Horne's Introd.)—Dean Alford, besides six editions of his Greek Testament, and an abridgment “for the upper forms of Schools and for passmen at the Universities,” put forth two editions of a “N. T. for English Readers,” and three editions of “the Authorized Version newly compared with the original Greek and revised;”—in every one of which it is stated that these twelve verses are “probably an addition, placed here in very early times.”[13.]The Rev. F. H. Scrivener, Bp. Ellicott, and Bp. Wordsworth, are honourable exceptions to this remark. The last-named excellent Divine reluctantly admitting that “this portion may not have been penned by S. Mark himself;” and Bishop Ellicott (Historical Lectures, pp. 26-7) asking “Why may not this portion have been written by S. Mark at a later period?;”—both alike resolutely insist on its genuineness and canonicity. To the honour of the best living master of Textual Criticism, the Rev. F. H. Scrivener, (of whom I desire to be understood to speak as a disciple of his master,) be it stated that he has never at any time given the least sanction to the popular outcry against this portion of the Gospel. “Without the slightest misgiving” he has uniformly maintained the genuineness of S. Mark xvi. 9-20. (Introduction, pp. 7 and 429-32.)[14.]“Hæc non a Marco scripta esse argumentis probatur idoneis,” (p. 320.) “Quæ testimonia aliis corroborantur argumentis, ut quod conlatis prioribus versu 9. parum apte adduntur verba αφ᾽ ἧς ἐκβεβ item quod singula multifariam a Marci ratione abhorrent.” (p. 322.)—I quote from the 7th Leipsic ed.; but in Tischendorf's 8th ed. (1866, pp. 403, 406,) the same verdict is repeated, with the following addition:—“Quæ quum ita sint, sanæ erga sacrum textum pietati adversari videntur qui pro apostolicis venditare pergunt qua a Marco aliena esse tam luculenter docemur.” (p. 407.)[15.]Evangelia Apocrypha, 1853, Proleg. p. lvi.[16.]Pp. 253, 7-9.[17.]In his first edition (1848, vol. i. p. 163) Dr. Davidson pronounced it “manifestly untenable” that S. Mark's Gospel was the last written; and assigned A.D. 64 as “its most probable” date. In his second (1868, vol. ii. p. 117), he says:—“When we consider that the Gospel was not written till the second century, internal evidence loses much of its force against the authenticity of these verses.”—Introduction to N.T.[18.]Vol. ii. p. 239.[19.]Developed Criticism, [1857], p. 53.[20.]Ed. 1847. i. p. 17. He recommends this view to his reader's acceptance in five pages,—pp. 216 to 221.[21.] Introduction to the Study of the Gospels, p. 311.[22.]Critical and Exegetical Commentary, 1855, 8vo. pp. 182, 186-92.[23.]In the Roman law this principle is thus expressed,—“Ei incumbit probatio qui dicit, non qui negat.” Taylor on the Law of Evidence, 1868, i. p. 369.[24.]This is freely allowed by all. “Certiores facti sumus hanc pericopam jam in secundo sæculo lectam fuisse tanquam hujus evangelii partem.” Tregelles N.T. p. 214.[25.]This in fact is how Bengel (N. T. p. 626) accounts for the phenomenon:—“Fieri potuit ut librarius, scripto versu 8, reliquam partem scribere differret, et id exemplar, casu non perfectum, alii quasi perfectum sequerentur, praesertim quum ea pars cum reliquâ historiâ evangelicâ minus congruere videretur.”[26.]It is thus that Tischendorf treats S. Luke xxiv. 12, and (in his latest edition) S. John xxi. 25.[27.]Chap. III.-VIII., also Chap. X.[28.]Chap. IX.[29.]Viz. E, L, [viii]: K, M, V, Γ, Δ, Λ (quære), Π (Tisch. ed. 8va.) [ix]: G, X, S, U [ix, x]. The following uncials are defective here,—F (ver. 9-19), H (ver. 9-14), I, N, O, P, Q, R, T, W, Y, Z.[30.]See [Appendix (A)], on the true reading of S. Luke ii. 14.[31.]Consider how Ignatius (ad Smyrn., c. 3) quotes S. Luke xxiv. 39; and how he refers to S. John xii. 3 in his Ep. ad Ephes. c. 17.[32.]Ἱστορεῖ [sc. Παπίας] ἕτερον παράδοξον περὶ Ἰοῦστον τὸν ἐπικληθέντα Βαρσαβᾶν γεγονὸς,—evidently a slip of the pen for Βαρσαβᾶν τὸν ἐπικληθέντα Ἰοῦστον (see Acts i. 23, quoted by Eusebius immediately afterwards,)—ὡς δηλητήριον φάρμακον ἐμπιόντος καὶ μηδὲν ἀηδὲς διὰ τὴν τοῦ Κυρίου χάριν ὑπομείναντος. Euseb. Hist. Eccl. iii. 39.[33.]Apol. I. c. 45.—The supposed quotations in c. 9 from the Fragment De Resurrectione (Westcott and others) are clearly references to S. Luke xxiv.,—not to S. Mark xvi.[34.]lib. iii. c. x. ad fin. (ed. Stieren, i. p. 462). “In fine autem Evangelii ait Marcus, et quidem Dominus Jesus, postquam locutus est sis, receptus est in caelos, et sedet ad dexteram Dei.” Accordingly, against S. Mark xvi. 19 in Harl. MS. 5647 ( = Evan. 72) occurs the following marginal scholium, which Cramer has already published:—Εἰρηναῖος ὁ τῶν Ἀποστόλων πλησίον, ἐν τῷ πρὸς τὰς αἱρέσεις γ᾽ λόγῳ τοῦτο ἀνήνεγκεν τὸ ῥητον ὡς Μάρκῳ ειρημένον.[35.]

First published as his by Fabricius (vol. i. 245.) Its authorship has never been disputed. In the enumeration of the works of Hippolytus (inscribed on the chair of his marble effigy in the Lateran Museum at Rome) is read,—ΠΕΡΙ ΧΑΡΙΣΜΑΤΩΝ; and by that name the fragment in question is actually designated in the third chapter of the (so called) “Apostolical Constitutions,” (τὰ μὲν σῦν πρῶτα τοῦ λόγου ἐξεθέμεθα περὶ τῶν Χαρισμάτων, κ.τ.λ.),—in which singular monument of Antiquity the fragment itself is also found. It is in fact nothing else but the first two chapters of the “Apostolical Constitutions;” of which the ivth chapter is also claimed for Hippolytus, (though with evidently far less reason,) and as such appears in the last edition of the Father's collected works, (Hippolyti Romani quæ feruntur omnia Græce, ed. Lagarde, 1858,)—p. 74.

The work thus assigned to Hippolytus, (evidently on the strength of the heading,—Διατάξεις τῶν ἀυτῶν ἁγίων Ἀποστόλων περὶ χειροτονιῶν, διὰ Ἱππολύτου,) is part of the “Octateuchus Clementinus,” concerning which Lagarde has several remarks in the preface to his Reliquiæ Juris Ecclesiastici Antiquissimæ, 1856. The composition in question extends from p. 5 to p. 18 of the last-named publication. The exact correspondence between the “Octateuchus Clementinus” and the Pseudo-Apostolical Constitutions will be found to extend no further than the single chapter (the ivth) specified in the text. In the meantime the fragment περὶ χαρισμάτων (containing S. Mark xvi. 17, 18,) is identical throughout. It forms the first article in Lagarde's Reliquiæ, extending from p. 1 to p. 4, and is there headed Διδασκαλία τῶν ἁγίων Ἁποστόλων περὶ χαρισμάτων.

In dismissing this enumeration, let me be allowed to point out that there must exist many more Patristic citations which I have overlooked. The necessity one is under, on occasions like the present, of depending to a great extent on “Indices,” is fatal; so scandalously inaccurate is almost every Index of Texts that can be named. To judge from the Index in Oehler's edition of Tertullian, that Father quotes these twelve verses not less than eight times. According to the Benedictine Index, Ambrose does not quote them so much as once. Ambrose, nevertheless, quotes five of these verses no less than fourteen times; while Tertullian, as far as I am able to discover, does not quote S. Mark xvi. 9-20 at all.

Again. One hoped that the Index of Texts in Dindorf's new Oxford ed. of Clemens Alex. was going to remedy the sadly defective Index in Potter's ed. But we are still exactly where we were. S. John i. 3 (or 4), so remarkably quoted in vol. iii. 433, l. 8: S. John i. 18, 50, memorably represented in vol. iii. 412, l. 26: S. Mark i. 13, interestingly referred to in vol. iii. 455, lines 5, 6, 7:—are nowhere noticed in the Index. The Voice from Heaven at our Saviour's Baptism,—a famous misquotation (vol. i. 145, l. 14),—does not appear in the Index of quotations from S. Matthew (iii. 17), S. Mark (i. 11), or S. Luke (iii. 22.)]

Mai quotes the following from Latinus Latinius (Opp. ii. 116.) to Andreas Masius. Sirletus (Cardinalis) “scire te vult in Siciliâ inventos esse ... libros tres Eusebii Cæsariensis de Evangeliorum Diaphoniâ, qui ut ipse sperat brevi in lucem prodibunt.” The letter is dated 1563.

I suspect that when the original of this work is recovered, it will be found that Eusebius digested his “Questions” under heads: e.g. περὶ το τάφου, καὶ τῆς δοκούσης διαφωνίας (p. 264): περὶ τῆς δοκούσης περὶ τῆς ἀναστάσεως διαφωνίας. (p. 299.)

“Hujus quæstionis duplex solutio est. [Τοῦτου διττὴ ἂν εἴν ἡ λύσεις.] Aut enim non recipimus Marci testimonium, quod in raris fertur [σπανίωσ ἔν τισι φερόμενα] Evangeliis, omnibus Græciæ libris pene hec capitulum [τὸ κεφάλαιον αὐτὸ] in fine non habentibus; [ἐν τουτῷ γὰρ σχεδὸν ἐν ἅπασι τοῖς ἀντιγράφοις τοῦ κατὰ Μάρκον εὐαγγελίου περιγέγραπται τὸ τέλος]; præsertim cum diversa atque contraria Evangelistis ceteris narrare videntur [μάλιστα εἴπερ ἔχοιεν ἀντιλογίαν τῇ τῶν λοιπῶν εὐαγγελιστῶν μαρτυρίᾳ.] Aut hoc respondendum, quod uterque verum dixerit [ἐκατέραν παραδεκτέαν ὑπάρϗειν ... συγχωρουμένου εἶναι ἀληθοῦς.] Matthæus, quando Dominus surrexerit vespere sabbati: Marcus autem, quando tum viderit Maria Magdalena, id est, mane prima sabbati. Ita enim distinguendum est, Cum autem resurrexisset: [μετὰ διαστολῆς ἀναγνωστέον Ἀναστὰς δέ:] et, parumper, spiritu coarctato inferendum, Prima sabbati mane apparuit Mariæ Magdalenæ: [εἶτα ὑποστίξαντες ῥητέον, Πρωι τῇ μιᾷ τῶν σαββάτων ἐφάνη Μαρίᾳ τῇ Μαγδαληνῇ.] Ut qui vespere sabbati, juxta Matthæum surrexerat, [παρὰ τῷ Ματθαίῳ, ὀψὲ σαββάτων, τοτε γὰρ ἐγήγερατο.] ipse mane prima sabbati, juxta Marcum, apparuerit Mariæ Magdalenæ. [προί γὰρ τῇ μιᾷ τοῦ σαββάτου ἐφάνη Μαρίᾳ τῇ Μαγδαληνῇ.] Quod quidem et Joannes Evangelista significat, mane Eum alterius diei visum esse demonstrans.” [τοῦτο γοῦν ἐδήλωσε καὶ ὁ Ἰωάννης προί καὶ αὐτὸς τῇ μιᾷ τοῦ σαββάτου ὦφθαι αὐτὸν μαρτυρήσας.]

For the Latin of the above, see Hieronymi Opera, (ed. Vallars.) vol. i. p. 819: for the Greek, with its context, see Appendix (B).

ἠρώτας τὸ πρῶτον,—Πῶς παρὰ μὲν τῷ Ματθαίῳ ὀψὲ σαββάτων φαίνεται ἐγεγερμένος ὁ Σωτὴρ, παρὰ δὲ τῷ Μάρκῳ πρωί τῇ μιᾷ τῶν σαββάτων; [Eusebius ad Marinum,(Mai, iv. 255.)]

Primum quæris,—Cur Matthæus dixerit, vespere autem Sabbati illucescente in una Sabbate Dominum resurrexisse; et Marcus mane resurrectionem ejus factam esse commemorat. [Hieronymus ad Hedibiam, (Opp. i. 818-9.)]

Πῶς κατὰ τὸν Ματθαῖον, ὀψὲ σαββἁτων ἡ Μαγδαληνὴ τεθεαμένη τὴν ἀνάστασιν, κατὰ τὸν Ἰωάννην ἡ αὐτὴ ἑστῶσα κλαίει παρὰ τῷ μνημείῳ τῇ μίᾷ τοῦ σαββάτου. [Ut suprà, p. 257.]

Quomodo, juxta Matthæum, vespere Sabbati, Maria Magdalene vidit Dominum resurgentem; et Joannes Evangelista refert eam mane una sabbati juxta sepulcrum fiere? [Ut suprà, p. 819.]

Πῶς, κατὰ τὸν Ματθαῖον, ὀψὲ σαββἁτων ἡ Μαγδαληνὴ μετὰ τῆς ἄλλης Μαρίας ἁψαμένη τῶν ποσῶν τοῦ Σωτῆρος, ἡ αὐτὴ πρωί τῇ μιᾷ τοῦ σαββάτου ἀκούει μή μου ἅπτου, κατὰ τὸν Ἰωάννην. [Ut suprà, p. 262.]

Quomodo, juxta Matthæum, Maria Magdalene vespere Sabbati cum alterâ Mariâ advoluta sit pedibus Salvatoris; cum, secundum Joannem, audierit à Domino, Noli me tangere. [Ut suprà, p. 821.]

The following is the original of what is given above:—Ἐπειδὴ δὲ ἔν τισι τῶν ἀντιγράφων πρόσκειται τῷ παρόντι εὐαγγελίῳ, “ἀναστὰς δὲ τῇ μιᾷ τοῦ σαββάτου πρωί, ἐφάνη (see below) Μαρίᾳ τῆ Μαγδαληνῇ,” δοκεῖ δὲ τοῦτο διαφωνεῖν τῷ ὑπὸ Ματθαίου εὶρημένῳ, ὲροῦμεν ὡς δυνατὸν μὲν εἰπεῖν ὅτι νενόθευται τὸ παρὰ Μάρκῳ τελευταῖον ἔν τισι φερόμενον. πλὴν ἵνα μὴ δόξωμεν ἐπὶ τὸ ἕτοιμον καταφεύγειν, οὔτως ἀναγνωσόμεθα; “ἀναστὰς δὲ,” καὶ ὑποστίξαντες ἐπάγωμεν, “πρωί τῇ μιᾶ τοῦ σαββάτου ἐφάνη Μαρίᾳ τῇ Μαγδαληνῇ.” ἵνα [The extract from Victor is continued below in the right hand column: the left exhibiting the text of Eusebius “ad Marinum.”] [Transcriber's Note: The extracts will be on alternating paragraphs.]

(Eusebius.) τὸ μὲν “ἀναστὰς,” ἀν[απέμψωμεν?] ἐπὶ τὴν παρὰ τῷ Ματθαίῳ “ὀψὲ σαββάτων.” (τότε γὰρ ἐγήγερτο.) τὸ δὲ ἑξῆς, ἑτέρας ὄν διανοίας ὑποστατικὸν, συνάψωμεν τοῖς ἐπιλεγομένοις.

(Victor.) τὸ μὲν “ἀναστὰς,” ὰναπέμψωμεν ἐπὶ τὴν παρὰ τῷ Ματθαίῳ “ὀψὲ σαββάτων.” (τότε γὰρ ἐγηγέρθαι αὐτὸν πιστεύομεν.) τὸ δὲ ἑξῆς, ἑτέρας ὄν διανοίας παραστατικὸν, συνάψωμεν τοῖς ἐπιλεγομένοις;

(Eusebius.) (“πρωί” γὰρ “τῇ μιᾷ τοῦ σαββάτου ἐφάνη Μαρίᾳ τῇ Μαγδαληνῇ.”)

(Victor.) (τὸν γὰρ “ὀψὲ σαββάτων” κατὰ Ματθαῖον ἐγαγερμένον ἱστορεῖ “πρωί” ἑωρακέναι Μαρίαν τὴν Μαγδαληνήν.)

(Eusebius.) τοῦτο γοῦν ἐδήλωσε καὶ ὁ Ἰωάννης “πρωί” καί αὐτὸς “τῇ μιᾷ τοῦ σαββάτου” ὤφθαι αὐτὸν τῇ Μαγδαληνῇ μαρτυρήσας.

(Victor.) τοῦτο γοῦν ἐδήλωσε καὶ Ἰωάννες, “πρωί” καὶ αὐτὸς “τῇ μιᾷ τῶν σαββάτων” ὤφθαι αὐτὸν τῇ Μαγδαληνῇ μαρτυρήσας.

[31 words here omitted.]

(Eusebius.) ὡς παρίστασθαι ἐν τούτοις καιροὺς δύο; τὸν μὲν γὰρ τῆς αναστάσεως τὸν “ὀψὲ τοῦ σαββάτου.” τὸν δὲ τῆς τοῦ Σωτῆρος ἐπιφανείας, τὸν “πρωί.”

(Victor.) ὡς παρίστασθαι ἐν τούτοις καιροὺς δύο; τὸν μὲν τῆς ἀναστάσεως, τὸν “ὀψὲ τοῦ σαββάτου;” τὸν δὲ τῆς τοῦ Σωτῆρος ἐπιφανείας, τὸ “προί.”

[Eusebius, apud Mai, iv. p. 256.]

[Victor Antioch, ed. Cramer, i. p. 444-5: (with a few slight emendations of the text from Evan. Cod. Reg. 178.)]

Note, that Victor twice omits the word πρῶτον, and twice reads τῇ μιᾷ τοῦ σαββάτου, (instead of πρῶτῃ σαββάτου), only because Eusebius had inadvertently (three times) done the same thing in the place from which Victor is copying. See Mai. Nova P. P. Bibl. iv. p. 256, line 19 and 26: p. 257 line 4 and 5.

See Scrivener's Introduction to his ed. of the Codex Bezæ, 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

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

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

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!

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.)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

ἔν τισι τῶν ἀντιγράφων οὐ κεῖνται [?] ταῦτα.

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

ΦΕΡΕΤΕ ΠΟΥ
ΚΑΙ ΤΑΥΤΑ

ΠΑΝΤΑ ΔΕ ΤΑ ΠΑΡΗ
ΓΓΕΛΜΕΝΑ ΤΟΙΣ
ΠΕΡΙ ΤΟΝ ΠΕΤΡΟΝ

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

ΕΣΤΗΝ ΔΕ ΚΑΙ
ΤΑΥΤΑ ΦΕΡΟ
ΜΕΝΑ ΜΕΤΑ ΤΟ
ΕΦΟΒΟΥΝΤΟ ΓΑΡ

ΑΝΑΣΤΑΣ ΔΕ ΠΡΩΙ
ΠΡΩΤΗ ΣΑΒΒΑΤΩ

i.e.—φέρεταί που καὶ ταῦτα

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

Ἔστιν δὲ καὶ ταῦτα φερόμενα μετὰ τὸ ἐφοβοῦντο γάρ.

Ἀναστὰς δὲ πρωί πρώτη σαββάτου.

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

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

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

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

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.

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].

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Let the history of this Lectionary be remembered.

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

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

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

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

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

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

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

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

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

[With the help of my nephew, (Rev. W. F. Rose, Curate of Holy Trinity, Windsor,) I have collated every syllable of Cod. 436. Its text most nearly resembles the Rev. F. H. Scrivener's l, m, n.]

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

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

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

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

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

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

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

So Chrysostom, speaking of the reading Βηθαβαρά.

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

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

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

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

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

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

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

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

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

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

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

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

[But Dr. Wright, (remarking that in his MSS., which are evidently the correcter ones, 263/10 stands opposite the middle of ver. 12 [οὐδεὶς ἐτόλμα], and 264/9 opposite ver. 13 [ἔρχεται οὖν],) proceeds to supply the lacune for me, thus: § 264/9 = ver. 13: § 265/10 = ver. 14-5 (down to φιλῶ σε; λέγει αυτῷ): § 266/9 = βόσκε τὰ ἀρνία μου, (end of ver. 15): § 267/10 = ver. 16 (down to φιλῶ σε): § 268/9 = λέγει αὐτῷ, Ποίμαινε τὰ πρόβατα μου (end of ver. 16): § 269/10 = ver. 17 (down to φιλῶ σε): § 270/9 = λέγει αὐτῷ ὁ Ἰ., β. τὰ π. μου (end of ver. 17): § 271/10 = ver. 18 to 25.

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