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ADDITIONS.

Matt. vii. 29.-αυτῶν after γραμματεῖς. So also Lachmann, Tischendorf, and Tregelles.

Matt. viii. 7.—ακολουθει before εγω.

μοι

Matt. viii. 9. —τασσομενος afterεξουσιαν. So also Lachmann. Matt. viii. 13.—At the end of the verse this is added, και ὑποστρεψας ὁ ἑκατονταρχος εις τον οικον αυτού εν αυτῇ τῇ ὥρᾳ εὗρεν τον παιδα ὑγιαινοντα.

Matt. ix. 35.—At the end of the verse is added, και ηκολούθησαν αυτῷ.

Matt. x. 12.-At the end, λεγοντες ειρηνη τῷ οἴκῳ τούτῳ. Matt. xiv. 29.-After ελθεῖν, ῆλθεν ουν.

Matt. xxiii. 4.-μεγαλα, before βαρεα.

Matt. xxiv. 10.—εις θλιψιν, after παραδωσουσιν.
Matt. xxiv. 36.—ουδε ὁ υἱος, before ει μη.

Matt. xxviii. 12.--εποιησαν και, between συμβουλιον and λαβοντες.

OMISSIONS.

Matt. v. 22.-εικῆ omitted. So also Lachmann and Tischendorf.

Matt. v. 44.--ευλογεῖτε τους καταρωμένους ὑμᾶς, καλῶς ποιεῖτε τους μισοῦντας ὑμᾶς. So also Lachmann, Tischendorf, and Tregelles.

Matt. v. 44.---επηρεαζοντων ὑμᾶς και. So also Lachmann, Tischendorf, and Tregelles.

Matt. vi. 4, 6, 18.—The words εν τῷ φανερῷ are wanting in all these verses. So algo with Lachmann, Tischendorf, and Tregelles.

Matt. vi. 13.-The words at the end of the Lord's Prayer, ὅτι σου εστιν ἡ βασιλεια και ἡ δυναμις και ἡ δοξα εις τους αιῶνας, αμην, are wanting. So also with Lachmann, Tischendorf, and Tregelles.

Matt. viii. 29.--Ιησοῦ. So also Lachmann, Tischendorf, and Tregelles.

Matt. ix. 13.—εις μετανοιαν. So also Lachmann, Tischendorf, and Tregelles.

Matt. xii. 35.—τñs kapdias. So also Lachmann, Tischendorf, and Tregelles.

Matt. xiv. 30.-xvpov. The Vatican has this word, but not by the original scribe. It is also wanting in an important cursive manuscript, a collation of which was published by Fregelles in 1857.

Matt. xv. 14.—τυφλῶν.

Matt. xvi. 2. From ofas in this verse, to the end of the verse following, is wanting.

Matt. xvi. 20.-Inσous before ò Xpiros is absent. So also with Lachmann, Tischendorf, and Tregelles. (See list of

Substitutions.)

Matt. xvii. 11.-πρтоν. So also Lachmann, Tischendorf, and Tregelles.

Matt. xvii. 21.—τοῦτο δε το γενος ουκ εκπορεύεται, ει μη εν προσευχῇ και νηστεια. All this was left out by the original scribe, but was supplied by a corrector of about the seventh century. Only, instead of εκπορευεται, he writes εκβάλλεται.

Matt. xviii. 11.—ῆλθε γαρ ὁ υἱος τοῦ ανθρωπου σῶσαι τὸ απολώλος. This verse is omitted also in the editions of Lachmann, Tischendorf, and Tregelles.

Matt. xx. 7.—кαι ó ɛav ñ dikalov Anpɛole. So with Lachmann, Tischendorf, and Tregelles.

Matt. xx. 16.—πολλοι γαρ εισι κλητοι, ολιγοι δε εκλεκτοι. Matt. xx. 22.—και το βαπτισμα ὁ εγω βαπτιζομαι, βαπτισOnval. So also Lachmann, Tischendorf, and Tregelles. θηναι.

Matt. xx. 23.—και το βαπτισμα ὁ εγω βαπτιζομαι βαπτισOnoεolɛ. So also Lachmann, Tischendorf, and Tregelles.

Matt. xxiii. 4.—και δυσβάστακτα.

Matt. xxiii. 8.—ó Xpiros. So also with Lachmann, Tischendorf, and Tregelles.

Matt. xxiii. 13.-This whole verse is omitted. So also with Lachmann, Tischendorf, and Tregelles.

Matt. xxiii. 19.-μωροι και.

Matt. xxiii. 35.—viov Bapaxiov. These words were omitted by the original scribe, but were inserted by one of the later revisers. This omission should be noticed in discussing the

difficulty connected with the received reading. (See Alford in loco.)

Matt. xxiv. 10.-k

—και μισησουσιν αλληλους.

Matt. xxiv. 35.—This whole verse was omitted by the original scribe, but supplied by one of the later revisers. Matt. xxv. 13.-εν ῇ ὁ υἱος τοῦ ανθρωπου ερχεται. So Lachmann, Tischendorf, and Tregelles.

Matt. xxvi. 28.-The second to and кaιvñs.

Matt. xxvi. 42.-Tо Tоrпρiov. 42.—το ποτηριον.

and Tregelles.

Matt. xxvi. 60.-The second ovx εupov.

Matt. xxvii. 35. ίνα πληροθῇ τὸ ῥηθεν ὑπο τοῦ προφήτου, διαμερίσαντο τα ἱματια μου ἑαυτοῖς, και επι τον ἱματισμον μου εßaλov kλñpov. So Lachmann, Tischendorf, and Tregelles.

Matt. xxvii. 56.-Μαρια ἡ Μαγδαληνη και This was omitted by the original scribes, but inserted by one of the later revisers.

So Lachmann, Tischendorf,

Matt. xxvii. 64.—VUKTOg. So also Lachmann, Tischendorf, and Tregelles.

Matt. xxviii. 2.— -απο τῆς θυρας. So Lachmann, Tischendorf, and Tregelles.

Matt. xxviii. 9.-ώς δε επορεύοντο απαγγεῖλαι τοῖς μαθηταῖς avrou. So also Lachmann, Tischendorf, and Tregelles.

Matt. xxviii. 20.-aμev.

SUBSTITUTIONS.

Matt. v. 47.—εθνικοι το αυτο, for τελῶναι ούτω. So also Lachmann, Tischendorf, and Tregelles.

Matt. vi. 1.—dikaloσvvny, for eλenμoovvny. So also Lachmann, Tischendorf and Tregelles. This δικαιοσυνη is a generic term including the three duties afterwards treated of; namely, ελεημοσυνη, προσευχη and νηστεια. (Compare v. 20.)

Matt. vii. 21.—τα θεληματα for το θελημα.

Matt. viii. 5.-kapaрvaovμ for кañɛрνаovμ. So also in iv. 13; xi. 23; xvii. 24. Lachmann, Tischendorf and Tregelles read the same in all these places.

Matt. viii. 29.-Instead of προ καιροῦ βασανισαι ἡμᾶς, the Codex has ἡμᾶς απολεσαι προ καιρου.

Matt. ix. 36.—Instead of εκλελυμεμοι, we read εσκυλμενοι. So also in Lachmann, Tischendorf, and Tregelles.

Matt. x. 25.-Instead of Βεελζεβουλ, we read Βεεζεβουλ. The same in xii. 24, 27.

Matt. xi. 2.—δια for δυο. So also Lachmann, Tischendorf, and Tregelles.

Matt. xi. 19.—εργων for τεκνων. A curious variation.

Matt. xi. 23.—This verse stands thus: και συ καφαρναουμ μη ἕως ουρανου ὑψωθήσῃ, ἑωσ ᾅδου καταβιβασθησῃ· ότι ει εν Σοδόμοις εγενήθησαν αἱ δυναμις (a mis-spelling) αἱ γενομεναι εν σοι, εμεινεν αν μεχρι τῆς σημερον.

Matt. xii. 6.---μιζον (the first syllable mis-spelt) for μείζων. So also Lachmann, Tischendorf, and Tregelles.

Matt. xiii. 55.—The first scribe probably wrote Ιωαννης (not Ιωσης); then an early reviser converted it into Ιωσηφ, which is also the reading of Lachmann, Tischendorf, and Tregelles.

Matt. xiv. 15.-χωρας for κωμας.

Matt. xv. 5.-Instead of και the original scribe wrote ουδεν εστιν ; but this is rejected by one of the earlier correctors. So with Lach

Matt. xv. 39.-Μαγαδαν for Μαγδαλα.

mann, Tischendorf, and Tregelles.

Matt. xvi. 21.-Ιησοῦς Χριστος instead of ὁ Ιησοῦς. This is interesting when compared with the preceding verse. (See list of Omissions.)

Matt. xvii. 4.—ποιησω for ποιησωμεν. So Lachmann and Tischendorf.

Matt. xvii. 20.-ολιγοπιστιαν for απιστιαν. So Lachmann and Tregelles.

Matt. xix. 17.-Instead of τι με λεγεις αγαθον ; ουδεις αγαθος ει μη εἷς ὁ Θεος, our Codex reads thus : τι μη ερωτᾷς περι τοῦ ἀγαθοῦ ; εἷς εστιν ὁ αγαθος. So also Lachmann, Tischendorf, and Tregelles.

Matt. xix. 21.—γενεσθε (correctly spelt would be γενεσθαι) for εἶναι.

In the 24th verse of this chapter, our Codex reads kaμnλov as the received text; not кaμiλov.

Matt. xxii. 10.—vvμowv for γαμος.

Matt. xxii. 25.—ynμas for yaμnoas. So Lachmann, Tischendorf, and Tregelles.

Matt. xxii. 44.—ὑποκατω for ὑποποδιον.

Matt. xxiv. 42.-μepa for pg. So Lachmann, Tischendorf, and Tregelles.

Matt. xxiv. 45.--καταστήσει for κατέστησεν.

This reading seems to give a better sense. Also, in this verse, we have οικιας for θεραπειας.

Matt. xxv. 24.--ανθρωπος αυστηρος εῖ, for oκληρος εἴ ανθρωπος. Matt. xxvii. 4.-on for ofe. So also Lachmann, Tischendorf, and Tregelles.

Matt. xxvii. 10.-εdwка for εdwkav.

Matt. xxvii. 56.—Μαρια ἡ Ιωσηφ for Ιωσῆ μητηρ.

But one

of the later revisers puts ἡ Ιωσῆ μητηρ Also we have in the same verse, Μαρια ή, for the second μητηρ. But the same reviser agrees with the received text.

We shall return to this subject in the next number.

The Chair of Theology.

[This position we have rather been elected to by others, than arrogantly assumed of ourselves. Studious young men, in and out of orders, are adopting the custom of asking us for information and advice respecting a course of theological study, the choice of books, and the like. The thought has occurred, that it would be for their advantage, and our convenience, to throw such remarks as we are able to offer into a systematic form, once for all, that our correspondents may be referred to a standing document.]

THE necessity, especially in the present day, of clear notions concerning the mutual relations of philosophy and theology, may render a few suggestions on the subject appropriate in this place, before proceeding to the particulars of theology itself.

We believe that the proposition will bear the severest test, that the Scriptural revelation is not chiefly or considerably a philosophical doctrine, but an enlargement of the sphere of

VOI. XIV.

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