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 [Greek: palin], 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 [Greek: ô] for [Greek: o], 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 [Greek: s] 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 [Greek: tô] and [Greek: Kyrie], 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 [Greek: hoti] instead of [Greek: hote],
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 [Greek: hoti], besides the Peshitto and the two Egyptian
versions, is not denied. This is in fact only one more proof of the
insufficiency of such collective testimony. [Symbol: Aleph]AB with the
rest of the uncials and, what is of more importance, _the whole body of
the cursives_, exhibit [Greek: hote],--which, as every one must see, is
certainly what St. John wrote in this place. Tischendorf's assertion
that the prolixity of the expression [Greek: ephônêsen ek tou mnêmeiou
kai êgeiren auton ek nekrôn] is inconsistent with [Greek:
hote][101],--may surprise, but will never convince any one who is even
moderately acquainted with St. John's peculiar manner.
The same mistake--of [Greek: hoti] for [Greek: hote]--is met with at
ver. 41 of the same chapter. 'These things said Isaiah _because_ he saw
His glory' (St. John xii. 41). And why not '_when_ he saw His glory'?
which is what the Evangelist wrote according to the strongest
attestation. True, that eleven manuscripts (beginning with [Symbol:
Aleph]ABL) and the Egyptian versions exhibit [Greek: hoti]: also Nonnus,
who lived in the Thebaid (A.D. 410): but all other MSS., the Latin,
Peshitto, Gothic, Ethiopic, Georgian, and one Egyptian version:--
Origen[102],--Eusebius in four places[103],--Basil[104],--Gregory of
Nyssa twice[105],--Didymus three times[106],--Chrysostom twice[107],--
Severianus of Gabala[108];--these twelve Versions and Fathers constitute
a body of ancient evidence which is overwhelming. Cyril three times
reads [Greek: hoti][109], three times [Greek: hote][110],--and once
[Greek: hênika][111], which proves at least how he understood the place.
§ 2.
[A suggestive example[112] of the corruption introduced by a petty
Itacism may be found in Rev. i. 5, where the beautiful expression which
has found its way into so many tender passages relating to Christian
devotion, 'Who hath _washed_[113] us from our sins in His own blood'
(A.V.), is replaced in many critical editions (R.V.) by, 'Who hath
_loosed_[114] us from our sins by His blood.' In early times a purist
scribe, who had a dislike of anything that savoured of provincial
retention of Aeolian or Dorian pronunciations, wrote from unconscious
bias [Greek: u] for [Greek: ou], transcribing [Greek: lusanti] for
[Greek: lousanti] (unless he were not Greek scholar enough to understand
the difference): and he was followed by others, especially such as,
whether from their own prejudices or owing to sympathy with the scruples
of other people, but at all events under the influence of a slavish
literalism, hesitated about a passage as to which they did not rise to
the spiritual height of the precious meaning really conveyed therein.
Accordingly the three uncials, which of those that give the Apocalypse
date nearest to the period of corruption, adopt [Greek: u], followed by
nine cursives, the Harkleian Syriac, and the Armenian versions. On the
other side, two uncials--viz. B^{2} of the eighth century and P of the
ninth--the Vulgate, Bohairic, and Ethiopic, write [Greek: lousanti]
and--what is most important--all the other cursives except the handful
just mentioned, so far as examination has yet gone, form a barrier which
forbids intrusion.]
[An instance where an error from an Itacism has crept into the Textus
Receptus may be seen in St. Luke xvi. 25. Some scribes needlessly
changed [Greek: hôde] into [Greek: hode], misinterpreting the letter
which served often for both the long and the short [Greek: o], and
thereby cast out some illustrative meaning, since Abraham meant to lay
stress upon the enjoyment 'in his bosom' of comfort by Lazarus. The
unanimity of the uncials, a majority of the cursives, the witness of the
versions, that of the Fathers quote the place being uncertain, are
sufficient to prove that [Greek: hôde] is the genuine word.]
[Again, in St. John xiii. 25, [Greek: houtôs] has dropped out of many
copies and so out of the Received Text because by an Itacism it was
written [Greek: outos] in many manuscripts. Therefore [Greek: ekeinos
outos] was thought to be a clear mistake, and the weaker word was
accordingly omitted. No doubt Latins and others who did not understand
Greek well considered also that [Greek: houtôs] was redundant, and this
was the cause of its being omitted in the Vulgate. But really [Greek:
houtôs], being sufficiently authenticated[115], is exactly in consonance
with Greek usage and St. John's style[116], and adds considerably to the
graphic character of the sacred narrative. St. John was reclining
([Greek: anakeimenos]) on his left arm over the bosom of the robe
([Greek: en tôi kolpôi]) of the Saviour. When St. Peter beckoned to him
he turned his head for the moment and sank ([Greek: epipesôn], not
[Greek: anapesôn] which has the testimony only of B and about
twenty-five uncials, [Symbol: Aleph] and C being divided against
themselves) on the breast of the Lord, being still in the general
posture in which he was ([Greek: houtôs][117]), and asked Him in a
whisper 'Lord, who is it?']
[Another case of confusion between [Greek: ô] and [Greek: o] may be seen
in St. Luke xv. 24, 32, where [Greek: apolôlôs] has gained so strong a
hold that it is found in the Received Text for [Greek: apolôlos], which
last being the better attested appears to be the right reading[118]. But
the instance which requires the most attention is [Greek: katharizon] in
St. Mark vii. 19, and all the more because in _The Last Twelve Verses of
St. Mark_, the alteration into [Greek: katharizôn] is advocated as being
'no part of the Divine discourse, but the Evangelist's inspired comment
on the Saviour's words[119].' Such a question must be decided strictly
by the testimony, not upon internal evidence--which in fact is in this
case absolutely decisive neither way, for people must not be led by the
attractive view opened by [Greek: katharizôn], and [Greek: katharizon]
bears a very intelligible meaning. When we find that the uncial evidence
is divided, there being eight against the change ([Symbol: Phi][Symbol:
Sigma]KMUV[Symbol: Gamma][Symbol: Pi]), and eleven for it ([Symbol:
Aleph]ABEFGHLSX[Symbol: Delta]);--that not much is advanced by the
versions, though the Peshitto, the Lewis Codex, the Harkleian (?), the
Gothic, the Old Latin[120], the Vulgate, favour [Greek:
katharizon];--nor by the Fathers:--since Aphraates[121], Augustine
(?)[122], and Novatian[123] are contradicted by Origen[124],
Theophylact[125], and Gregory Thaumaturgus[126], we discover that we
have not so far made much way towards a satisfactory conclusion. The
only decided element of judgement, so far as present enquiries have
reached, since suspicion is always aroused by the conjunction of
[Symbol: Aleph]AB, is supplied by the cursives which with a large
majority witness to the received reading. It is not therefore safe to
alter it till a much larger examination of existing evidence is made
than is now possible. If difficulty is felt in the meaning given by
[Greek: katharizon],--and that there is such difficulty cannot candidly
be denied,--this is balanced by the grammatical difficulty introduced by
[Greek: katharizôn], which would be made to agree in the same clause
with a verb separated from it by thirty-five parenthetic words,
including two interrogations and the closing sentence. Those people who
form their judgement from the Revised Version should bear in mind that
the Revisers, in order to make intelligible sense, were obliged to
introduce three fresh English words that have nothing to correspond to
them in the Greek; being a repetition of what the mind of the reader
would hardly bear in memory. Let any reader who doubts this leave out
the words in italics and try the effect for himself. The fact is that to
make this reading satisfactory, another alteration is required. [Greek:
Katharizôn panta ta brômata] ought either to be transferred to the 20th
verse or to the beginning of the 18th. Then all would be clear enough,
though destitute of a balance of authority: as it is now proposed to
read, the passage would have absolutely no parallel in the simple and
transparent sentences of St. Mark. We must therefore be guided by the
balance of evidence, and that is turned by the cursive testimony.]
§ 3.
Another minute but interesting indication of the accuracy and fidelity
with which the cursive copies were made, is supplied by the constancy
with which they witness to the preposition [Greek: en] (_not the
numeral_ [Greek: hen]) in St. Mark iv. 8. Our Lord says that the seed
which 'fell into the good ground' 'yielded by ([Greek: en]) thirty, and
by ([Greek: en]) sixty, and by ([Greek: en]) an hundred.' Tischendorf
notes that besides all the uncials which are furnished with accents and
breathings (viz. EFGHKMUV[Symbol: Pi]) 'nearly 100 cursives' exhibit
[Greek: en] here and in ver. 20. But this is to misrepresent the case.
All the cursives may be declared to exhibit [Greek: en], e.g. all
Matthaei's and all Scrivener's. I have myself with this object examined
a large number of Evangelia, and found [Greek: en] in all. The Basle MS.
from which Erasmus derived his text[127] exhibits [Greek: en],--though
he printed [Greek: hen] out of respect for the Vulgate. The
Complutensian having [Greek: hen], the reading of the Textus Receptus
follows in consequence: but the Traditional reading has been shewn to be
[Greek: en],--which is doubtless intended by [Greek: EN] in Cod. A.
Codd. [Symbol: Aleph]C[Symbol: Delta] (two ever licentious and [Symbol:
Delta] similarly so throughout St. Mark) substitute for the preposition
[Greek: en] the preposition [Greek: eis],--(a sufficient proof to me
that they understand [Greek: EN] to represent [Greek: en], not [Greek:
hen]): and are followed by Tischendorf, Tregelles, and the Revisers. As
for the chartered libertine B (and its servile henchman L), for the
first [Greek: en] (but not for the second and third) it substitutes the
preposition [Greek: EIS]: while, in ver. 20, it retains the first
[Greek: en], but omits the other two. In all these vagaries Cod. B is
followed by Westcott and Hort[128].
§ 4.
St. Paul[129] in his Epistle to Titus [ii. 5] directs that young women
shall be 'keepers at home,' [Greek: oikourous]. So, (with five
exceptions,) every known Codex[130], including the corrected [Symbol:
Aleph] and D,--HKLP; besides 17, 37, 47. So also Clemens Alex.[131]
(A.D. 180),--Theodore of Mopsuestia[132],--Basil[133],--Chrysostom[134]--
Theodoret[135],--Damascene[136]. So again the Old Latin (_domum
custodientes_[137]),--the Vulgate (_domus curam habentes_[138]),--and
Jerome (_habentes domus diligentiam_[139]): and so the Peshitto and the
Harkleian versions,--besides the Bohairic. There evidently can be no
doubt whatever about such a reading so supported. To be [Greek:
oikouros] was held to be a woman's chiefest praise[140]: [Greek:
kalliston ergon gynê oikouros], writes Clemens Alex.[141]; assigning to
the wife [Greek: oikouria] as her proper province[142]. On the contrary,
'gadding about from house to house' is what the Apostle, writing to
Timothy[143], expressly condemns. But of course the decisive
consideration is not the support derived from internal evidence; but the
plain fact that antiquity, variety, respectability, numbers, continuity
of attestation, are all in favour of the Traditional reading.
Notwithstanding this, Lachmann, Tischendorf, Tregelles, Westcott and
Hort, because they find [Greek: oikourgous] in [Symbol: Aleph]*ACD*F-G,
are for thrusting that 'barbarous and scarcely intelligible' word, if it
be not even a non-existent[144], into Titus ii. 5. The Revised Version
in consequence exhibits 'workers at home'--which Dr. Field may well call
an 'unnecessary and most tasteless innovation.' But it is insufficiently
attested as well, besides being a plain perversion of the Apostle's
teaching. [And the error must have arisen from carelessness and
ignorance, probably in the West where Greek was not properly
understood.]
So again, in the cry of the demoniacs, [Greek: ti hêmin kai soi, Iêsou,
huie tou Theou]; (St. Matt. viii. 29) the name [Greek: Iêsou] is omitted
by B[Symbol: Aleph].
The reason is plain the instant an ancient MS. is inspected:--[Greek:
KAISOI_IU_UIETOU_THU_]:--the recurrence of the same letters caused too
great a strain to scribes, and the omission of two of them was the
result of ordinary human infirmity.
Indeed, to this same source are to be attributed an extraordinary number
of so-called 'various readings'; but which in reality, as has already
been shewn, are nothing else but a collection of mistakes,--the
surviving tokens that anciently, as now, copying clerks left out words;
whether misled by the fatal proximity of a like ending, or by the speedy
recurrence of the like letters, or by some other phenomenon with which
most men's acquaintance with books have long since made them familiar.
FOOTNOTES:
[96] St. Mark xi. 4. See Revision Revised, pp. 57-58.
[97] St. Mark vii. 19, [Greek: katharizôn] for [Greek: katharizon]. See
below, pp. 61-3.
[98] St. Luke ii. 14.
[99] St. Luke xxiii. 42.
[100] St. Matt. xx. 9. See also St. Mark xi. 9, 10.
[101] 'Quae quidem orationis prolixitas non conveniens esset si [Greek:
hote] legendum esset.'
[102] iv. 577: 'quando.'
[103] Dem. Ev. 310, 312, 454 _bis._
[104] i. 301.
[105] ii. 488, and _ap._ Gall. vi. 580.
[106] Trin. 59, 99, 242.
[107] viii. 406, 407. Also ps.-Chrysost. v. 613. Note, that
'Apolinarius' in Cramer's Cat. 332 is Chrys. viii. 407.
[108] _Ap._ Chrys. vi. 453.
[109] iv. 505, 709, and _ap_. Mai iii. 85.
[110] ii. 102: iv. 709, and _ap_. Mai iii. 118.
[111] v^{1}. 642.
[112] Unfortunately, though the Dean left several lists of instances of
Itacism, he worked out none, except the substitution of [Greek: hen] for
[Greek: en] in St. Mark iv. 8, which as it is not strictly on all fours
with the rest I have reserved till last. He mentioned all that I have
introduced (besides a few others), on detached papers, some of them more
than once, and [Greek: lousanti] and [Greek: katharizon] even more than
the others. In the brief discussion of each instance which I have
supplied, I have endeavoured whenever it was practicable to include any
slight expressions of the Dean's that I could find, and to develop all
surviving hints.
[113] [Greek: lousanti].
[114] [Greek: lusanti].
[115]
[Greek: houtôs]. BCEFGHLMX[Symbol: Delta]. Most cursives. Goth.
[Greek: outos]. KSU[Symbol: Gamma][Symbol: Lambda]. Ten cursives.
_Omit_ [Symbol: Aleph]AD[Pi]. Many cursives. Vulg. Pesh. Ethiop.
Armen. Georg. Slavon.
Bohair. Pers.
[116] E.g. Thuc. vii. 15, St. John iv. 6.
[117] See St. John iv. 6: Acts xx. 11, xxvii. 17. The beloved Apostle
was therefore called [Greek: ho epistêthios]. See Suicer. s. v. Westcott
on St. John xiii. 25.
[118]
24. [Greek: apolôlôs.] [Symbol: Aleph]^{a}ABD &c.
[Greek: apolôlos]. [Symbol: Aleph]*GKMRSX[Symbol: Gamma][Symbol:
Pi]*. Most curs.
32. [Greek: apolôlôs]. [Symbol: Aleph]*ABD &c.
[Greek: apolôlos]. [Symbol: Aleph]^{c}KMRSX[Symbol: Gamma][Symbol:
Pi]*. Most curs.
[119] Pp. 179, 180. Since the Dean has not adopted [Greek: katharizôn]
into his corrected text, and on account of other indications which
caused me to doubt whether he retained the opinion of his earlier years,
I applied to the Rev. W. F. Rose, who answered as follows:--'I am
thankful to say that I can resolve all doubt as to my uncle's later
views of St. Mark vii. 19. In his annotated copy of the _Twelve Verses_
he deletes the words in his note p. 179, "This appears to be the true
reading," and writes in the margin, "The old reading is doubtless the
true one," and in the margin of the paragraph referring to [Greek:
katharizôn] on p. 180 he writes, "Alter the wording of this." This
entirely agrees with my own recollection of many conversations with him
on the subject. I think he felt that the weight of the cursive testimony
to the old rending was conclusive,--at least that he was not justified
in changing the text in spite of it.' These last words of Mr. Rose
express exactly the inference that I had drawn.
[120] 'The majority of the Old Latin MSS. have "in secessum uadit (or
exiit) purgans omnes escas"; _i_ (Vindobonensis) and _r_ (Usserianus)
have "et purgat" for "purgans": and _a_ has a conflation "in secessum
exit purgans omnes escas et exit in rivum"--so they all point the same
way.'--(Kindly communicated by Mr. H. J. White.)
[121] Dem. xv. (Graffin)--'Vadit enim esca in ventrem, unde purgatione
in secessum emittitur.' (Lat.)
[122] iii. 764. 'Et in secessum exit, purgans omnes escas.'
[123] Galland. iii. 319. 'Cibis, quos Dominus dicit perire, et in
secessu naturali lege purgari.'
[124] iii. 494. [Greek: elege tauta ho Sôtêr, katharizôn panta ta
brômata.]
[125] i. 206. [Greek: ekkatharizôn panta ta brômata.]
[126] Galland. iii. 400. [Greek: alla kai ho Sôtêr, panta katharizôn ta
brômata.]
[127] Evan. 2. See Hoskier, Collation of Cod. Evan. 604, App. F. p. 4.
[128] [The following specimens taken from the first hand of B may
illustrate the kakigraphy, if I may use the expression, which is
characteristic of that MS. and also of [Symbol: Aleph]. The list might
be easily increased.
I. _Proper Names._
[Greek: Iôanês], generally: [Greek: Iôannês], Luke i. 13*, 60, 63; Acts
iii. 4; iv. 6, 13, 19; xii. 25; xiii. 5, 25; xv. 37; Rev. i. 1, 4, 9;
xxii. 8.
[Greek: Beezeboul], Matt. x. 25; xii. 24, 27; Mark iii. 22; Luke xi. 15,
18, 19.
[Greek: Nazaret], Matt. ii. 23; Luke i. 26; John i. 46, 47. [Greek:
Nazara], Matt. iv. 13. [Greek: Nazareth], Matt. xxi. 11; Luke ii. 51;
iv. 16.
[Greek: Maria] for [Greek: Mariam], Matt. i. 20; Luke ii. 19. [Greek:
Mariam] for [Greek: Maria], Matt. xxvii. 61; Mark xx. 40; Luke x. 42;
xi. 32; John xi. 2; xii. 3; xx. 16, 18. See Traditional Text, p. 86.
[Greek: Koum], Mark v. 41. [Greek: Golgoth], Luke xix. 17.
[Greek: Istraêleitai, Istraêlitai, Israêleitai, Israêlitai].
[Greek: Eleisabet, Elisabet].
[Greek: Môsês, Môusês.]
[Greek: Dalmanountha], Mark viii. 10.
[Greek: Iôsê] (Joseph of Arimathea), Mark xv. 45. [Greek: Iôsêph], Matt.
xxvii. 57, 59; Mark xv. 42; Luke xxiii. 50; John xix. 38.
II. _Mis-spelling of ordinary words._
[Greek: kath' idian], Matt. xvii. 1, 19; xxi v. 3; Mark iv. 34; vi. 31,
&c. [Greek: kat' idian], Matt. xiv. 13, 23; Mark vi. 32; vii. 33, &c.
[Greek: genêma], Matt. xxvi. 29; Mark xiv. 25; Luke xxii. 18. [Greek:
gennêma], Matt. iii. 7; xii. 34; xxiii. 33; Luke iii. 7 (the well-known
[Greek: gennêmata echidnôn]).
A similar confusion between [Greek: genesis] and [Greek: gennêsis],
Matt. i, and between [Greek: egenêthên] and [Greek: egennêthên], and
[Greek: gegenêmai] and [Greek: gegennêmai]. See Kuenen and Cobet N. T.
ad fid. Cod. Vaticani lxxvii.
III. _Itacisms._
[Greek: kreinô], John xii. 48 ([Greek: kreinei]). [Greek: krinô], Matt.
vii. 1; xix. 28; Luke vi. 37; vii. 43; xii. 57, &c.
[Greek: teimô, timô], Matt. xv. 4, 5, 8; xix. 19; xxvii. 9; Mark vii. 6,
10, &c.
[Greek: enebreimêthê] (Matt. ix. 30) for [Greek: enebrimêsato]. [Greek:
anakleithênai] (Mark vi. 39) for [Greek: anaklinai. seitos] for [Greek:
sitos] (Mark iv. 28).
IV. _Bad Grammar._
[Greek: tôi oikodespotêi epekalesan] for [Greek: ton oikodespotên ekal.]
(Matt. x. 25). [Greek: katapatêsousin] for [Greek:-sôsin] (Matt. vii.
6). [Greek: ho an aitêsetai] (Matt. xiv. 7). [Greek: hotan de akouete]
(Mark xiii. 7).
V. _Impossible words._
[Greek: emnêsteumenên] (Luke i. 27). [Greek: ouranou] for [Greek:
ouraniou] (ii. 13). [Greek: anêzêtoun] (Luke ii. 44). [Greek: kopiousin]
(Matt. vi. 28). [Greek: êrôtoun] (Matt. xv. 23). [Greek: kataskênoin]
(Mark iv. 32). [Greek: hêmeis] for [Greek: hymeis]. [Greek: hymeis] for
[Greek: hêmeis].]
[129] This paper on Titus ii. 5 was marked by the Dean as being 'ready
for press.' It was evidently one of his later essays, and was left in
one of his later portfolios.
[130] _All_ Matthaei's 16,--_all_ Rinck's 7,--_all_ Reiche's 6,--_all_
Scrivener's 13, &c., &c.
[131] 622.
[132] _Ed._ Swete, ii. 247 (_domos suas bene regentes_); 248 (_domus
proprias optime regant_).
[133] ii. (_Eth._) 291 a, 309 b.
[134] xi. 750 a, 751 b c d--[Greek: hê oikouros kai oikonomikê.]
[135] iii. 704.
[136] ii. 271.
[137] Cod. Clarom.
[138] Cod. Amiat., and August. iii^{1}. 804.
[139] vii. 716 c, 718 b (_Bene domum regere_, 718 c).
[140] [Greek: kat' oikon oikourousin hôste parthenoi] (Soph. Oed. Col.
343).--'[Greek: Oikouros] est quasi proprium vocabulum mulierum: [Greek:
oikourgos] est scribarum commentum,'--as Matthaei, whose note is worth
reading, truly states. Wetstein's collections here should by all means
be consulted. See also Field's delightful Otium Norv., pp. 135-6.
[141] P. 293, _lin._ 4 (see _lin._ 2).
[142] P. 288, _lin._ 20.
[143] 1 Tim. v. 13.
[144] [Greek: oikourgein]--which occurs in Clemens Rom. (ad Cor. c.
1)--is probably due to the scribe.