ΕΥΡΑΚΥΛΩΝ [Symbol: Aleph]A
ΕΥΡΑΚΗΛΩΝ
ΕΥΤΡΑΚΗΛΩΝ
ΕΥΡΑΚΛΗΔΩΝ Peshitto.
ΕΥΡΑΚΥΚΛΩΝ
Euroaquilo Vulg.
ΕΥΡΟΚΛΥΔΩΝ HLP
ΕΥΡΑΚΛΥΔΩΝ Syr. Harkl.
ΕΥΡΥΚΛΥΔΩΝ B2 man.
[82] Οπου (ου [Symbol: Aleph]) γαρ (—γαρ [Symbol: Aleph]BDL) εαν (αν D) το πτωμα (σωμα [Symbol: Aleph]).
[83] Sancti Dei homines.
[84] Ap. Galland. x. 236 a.
[85] Trin. 234.
[86] iii. 389.
[87] 'Locuti sunt homines D.'
[88] Their only supporters seem to be K [i.e. Paul 117 (Matthaei's §)], 17, 59 [published in full by Cramer, vii. 202], 137 [Reiche, p. 60]. Why does Tischendorf quote besides E of Paul, which is nothing else but a copy of D of Paul?
[89] Chrys. xii. 120 b, 121 a.
[90] Theodoret, iii. 584.
[91] J. Damascene, ii. 240 c.
[92] St. Matt. xxvii. 17.
[93] Cf. 'ο λεγομενος Βαραββας. St. Mark xv. 7.
[94] Int. iii. 918 c d.
[95] On the two other occasions when Origen quotes St. Matt. xxvii. 17 (i. 316 a and ii. 245 a) nothing is said about 'Jesus Barabbas.'—Alluding to the place, he elsewhere (iii. 853 d) merely says that 'Secundum quosdam Barabbas dicebatur et Jesus.'—The author of a well-known scholion, ascribed to Anastasius, Bp. of Antioch, but query, for see Migne, vol. lxxxix. p. 1352 b c (= Galland. xii. 253 c), and 1604 a, declares that he had found the same statement 'in very early copies.' The scholion in question is first cited by Birch (Varr. Lectt. p. 110) from the following MSS.:—S, 108, 129, 137, 138, 143, 146, 181, 186, 195, 197, 199 or 200, 209, 210, 221, 222: to which Scholz adds 41, 237, 238, 253, 259, 299: Tischendorf adds 1, 118. In Gallandius (Bibl. P. P. xiv. 81 d e, Append.), the scholion may be seen more fully given than by Birch—from whom Tregelles and Tischendorf copy it. Theophylact (p. 156 a) must have seen the place as quoted by Gallandius. The only evidence, so far as I can find, for reading 'Jesus Barabbas' (in St. Matt. xxvii. 16, 17) are five disreputable Evangelia 1, 118, 209, 241, 299—the Armenian Version, the Jerusalem Syriac, [and the Sinai Syriac]; (see Adler, pp. 172–3).
CHAPTER V.
ACCIDENTAL CAUSES OF CORRUPTION.
IV. Itacism.
[It has been already shewn in the First Volume that the Art of Transcription on vellum did not reach perfection till after the lapse of many centuries in the life of the Church. Even in the minute elements of writing much uncertainty prevailed during a great number of successive ages. It by no means followed that, if a scribe possessed a correct auricular knowledge of the Text, he would therefore exhibit it correctly on parchment. Copies were largely disfigured with misspelt words. And vowels especially were interchanged; accordingly, such change became in many instances the cause of corruption, and is known in Textual Criticism under the name 'Itacism.']
§ 1.
It may seem to a casual reader that in what follows undue attention is being paid to minute particulars. But it constantly happens—and this is a sufficient answer to the supposed objection—that, from exceedingly minute and seemingly trivial mistakes, there result sometimes considerable and indeed serious misrepresentations of the Spirit's meaning. New incidents:—unheard-of statements:—facts as yet unknown to readers of Scripture:—perversions of our Lord's Divine sayings:—such phenomena are observed to follow upon the omission of the article—the insertion of an expletive—the change of a single letter. Thus παλιν, thrust in where it has no business, makes it appear that our Saviour promised to return the ass on which He rode in triumph into Jerusalem[96]. By writing ω for ο, many critics have transferred some words from the lips of Christ to those of His Evangelist, and made Him say what He never could have dreamed of saying[97]. By subjoining ς to a word in a place which it has no right to fill, the harmony of the heavenly choir has been marred effectually, and a sentence produced which defies translation[98]. By omitting τω and Κυριε, the repenting malefactor is made to say, 'Jesus! remember me, when Thou comest in Thy kingdom[99].'
Speaking of our Saviour's triumphal entry into Jerusalem, which took place 'the day after' 'they made Him a supper' and Lazarus 'which had been dead, whom He raised from the dead,' 'sat at the table with Him' (St. John xii. 1, 2), St. John says that 'the multitude which had been with Him when He called Lazarus out of the tomb and raised Him from the dead bare testimony' (St. John xii. 17). The meaning of this is best understood by a reference to St. Luke xix. 37, 38, where it is explained that it was the sight of so many acts of Divine Power, the chiefest of all being the raising of Lazarus, which moved the crowds to yield the memorable testimony recorded by St. Luke in ver. 38—by St. John in ver. 13[100]. But Tischendorf and Lachmann, who on the authority of D and four later uncials read 'οτι instead of 'οτε, import into the Gospel quite another meaning. According to their way of exhibiting the text, St. John is made to say that 'the multitude which was with Jesus, testified that He called Lazarus out of the tomb and raised him from the dead': which is not only an entirely different statement, but also the introduction of a highly improbable circumstance. That many copies of the Old Latin (not of the Vulgate) recognize 'οτι, besides the