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el

I am therefor inclined to think that in Matthew the original reading was ek, ek, lama azaththari? (D having ēlei, ēlei, lama zaphthanei ?), which would be almost exactly the same as the Hebrew.

From the exclamation of the bystanders that Jesus was calling on Elijah (Hebrew eliyah) it would seem as if he said ef and not előt, and that Mark's version is a translation into Aramaic for the better 'understanding of Jewish disciples.

xxvii. 57, 3rd note] Westcott-and-Hort read not Arimathaia but Harimathaia, which is quite as justifiable formally (see at (5), the foregoing note in this Appendix), and seems to me decidedly right. The place Ramathaim is called in the Hebrew of 1 Sam. i. 1 Haramathaim, which means 'the (ha) two hills (ramathaim),' and it seems to me far more probably that this should become in the N.T. Harimathaia than that the N.T. name should be Arimathaia, and should be connected with a Septuagint form which is apparently corrupt and to be itself read Haramathaim.

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INDEX OF NOTES

NOT UNIFORMLY REPEATED OR REFERRED TO IN PARALLEL PLACES.

records, it is not unreasonable to assume that the tradition would be preserved at the close of the Apostolic age unimpaired in the vernacular language of our Lord and his disciples.'

vi. 12, note] Cyprian should have been omitted, as a Latin writer merely agreeing with the Latin versions.

vi. 13, 2nd note] From 'Cyril' to 'Ambrose' read thus: 'Cyril of Jerusalem (but keeping 'Amen'), Cyprian (keeping 'Amen'), Ambrose.' Tertullian should have been omitted, as a Latin writer merely agreeing with the only Latin version then existing.

Scrivener, a little later (in his Six Lectures) says that this doxology can hardly be upheld any longer as a portion of the sacred text.'

x. 3, note on Alpheus] Westcott-and-Hort read the Greek name as Halphaios, doubtless rightly-see, at (5), my note on xxvii. 46, in this Appendix.

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ib., note on Lebbæus Thaddeus] The Philoxenian Syriac (508 and 616 A.D.) should have been added (p. 99, top) to the authorities for 'Lebbæus, whose surname was Thaddeus.' In (4) for 'one cursive' read 'two cursives.'

xi. 19, 4th note] Scrivener also keeps children.' The date of the Philoxenian Syriac should be (508 and 616 A.D.).”

xii. 6, note] The difference in the Greek is only between meizōn 'one greater' and meizon 'a something greater,' and it should have been said that, though C supports the former, its reading, meizoōn with the former of the two o's struck out, shows that the copyist either had meizon before him, and altered it because it looked wrong, or had meizōn before him, but was familiar with the reading meizon and was on the point of writing it instead of following his copy. In short, C is really a witness for both readings.

xii. 46, p. 124, last par., 2nd line] The aspirate in question was probably treated as an h, and so omitted in writing. See, at (5), my note on xxvii. 46, in this Appendix.

xv. 1, note] In either reading 'came' should be 'come.'

xv. 5, 6, note] It seems to me possible to account thus for the introduction of 'and.' The copyist who introduced it may have thought the meaning of the passage to be as follows: For God commanded, saying "Honour thy father and mother," and "He that revileth father or mother, let him die the death." But ye say [not "He that revileth father or mother" but] "Whosoever shall say to father or mother Let it be a gift whereinsoever thou mightest be profited from me AND [by so saying] shall avoid honouring his father or his motheri.e. God doomed to death all who even abused their parents, but you limit the doom to those who defraud them.'

xvi. 21, the elders] According to Dr. Ginsburg they were heads of tribes and families, and, to the probable number of 24, f~

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part of the Sanhedrin, of which there were three sections-chief priests, elders, scribes.

xix. 17, there-God] So (literally, 'none [is] good but oneGod') C and nearly all MSS., the Second Latin, Peshitta Syriac, South Egyptian, Justin ('none [is] good but God alone that made all things'), Eusebius, Chrysostom, Dionysius Areopagita' ('none [is] good but God alone '), Hilary, Optatus, and Ambrose.

Editors, Scrivener, and Hammond regard this as an assimilation to Mark and Luke, and read 'One is the good,' with SV, D (omitting 'the'), the North Egyptian, and Origen; also, adding

God,' the First Latin (yet the best MS. (a) omits 'God'), Latin Vulgate, Cureton's Syriac, Novatian, and Jerome.

In Luke xviii. 19 Marcion read 'Call me not [or, Why call ye me] good. One is good-the Father [or, God the Father].' Perhaps, therefor, the following, who name no Gospel, refer to Luke::

Justin: 'One is good-my father in the heavens.' The Marcosians as represented in Irenaeus: 'One is good-the Father in the heavens.' Ptolemaeus: for that one alone is good-God, his own father our Saviour made clear.' Clement of Alexandria: One is good-the Father.' Clementine Homilies: for the good is Onethe Father in the heavens.' The Naassenes as represented by Hippolytus: One is good-my father in the heavens, that maketh his sun to rise upon just and unjust, and raineth upon holy and sinners.' The agreement of these six very early authorities in the word 'father' is remarkable.

xx. 7, note] It should have been said that of the authorities which favour the omitted words, C, Cureton's Syriac, the 2 MSS. of the North Egyptian, and the Opus Imperfectum read, not 'shall ye receive,' but will I give you.'

xx. 28, note] This remarkable addition is also given in the margin of a MS. of the Philoxenian Syriac, with a note that 'in ancient copies' these verses are only found in Luke, 'but they are found in Greek copies [Tischendorf suggests a Greek copy] in this place, wherefor they have been added by us here also.'

The original marginal notes of this version were written in 616 at Alexandria by Thomas of Hharkel, from either two or three 'approved and accurate Greek MSS.' in that city, and Scrivener states that his MSS. must have been nearly akin to D.

A MS. of the Peshitta Syriac also contains this passage in the margin.

xxiii. 16, 18] I have asked Dr. Hermann Adler if he knew any instances in the Talmud of the phrases 'it is nothing' and 'he is a debtor.' He quotes he has said nothing' from, the Mishnah,