that this plant should rather be translated "dill," or anethum graveolens, which grows wild among the corn in Spain and Portugal, on the coast of Italy, Egypt, and Astracan. See margin. It resembles fennel, and is known by the name of "shabit" or "shubit," being reared in the countries between Syria and India. Rosenmüller quotes a Rabbinical authority in proof that it was subject to tithe. "Ye blind guides, who strain at a gnat and swallow a camel.” Bishop Pearce, Drs. Doyley and Mant, Dean Trench, and the Biblical Cyclopædia, in translating Stüλíčovтes, substitute in this place the adverb "out" for the preposition "at," which was the rendering of our English Bibles prior to that of 1611, when the misprint accidentally made its first appearance. The etymological definition of this adverb by Dr. Richardson is as follows: "Out is used after verbs, when it is meant to express position correlative to the exterior or surface, or motion from within, motion beyond, further than departure or separation." It is here applied to liquids in the same sense as squeeze out, and in allusion to the practice of filtering wine among the Jews. There is an Arabian proverb of the same character among the Mss. of Dr. Pococke in the Bodleian Library; and another saying of our Lord in Matthew xix. 24, which is authenticated by the Rabbinical citations of Dr. Lightfoot, and is analogous to an assertion of the Koran: "The impious shall find the gates of heaven shut; nor shall he enter there, till a camel shall pass through the eye of a needle.” The eastern gateways or doors of admission are often of a low construction, about three or four feet from the ground, as a safeguard against the depredations of the Bedouin Arabs, so that a camel is trained to kneel down in order to enter the court-yard. Hence this proverb may have arisen. See Burder's Oriental Customs.

xxiii. 25. ἀκρασίας. The reading of ἀδικίας is vouched by the greater number of manuscripts, the Lambeth and Museum copies, many versions and fathers, and is edited by Matthæi, Griesbach, Scholz, and Bloomfield.

xxiii. 35. Ζαχαρίου υἱοῦ Βαραχίου. Zachariah is stated, in 2 Chron. xxiv. 20, to have been the son of Jehoiada. Simon and Dr. Campbell, however, are of opinion that this reading is genuine, being supported by the evidence of manuscripts, and that Jehoiada had two names. Dr. Wall suggests that Christ referred to some other Zachariah, who may have been slain at a later period of Jewish history, since the name was common.

xxiv. 2. μή before καταλυθήσεται is cancelled by Griesbach et rel. and Bloomfield, on the authority of nearly all the uncial and very many cursive manuscripts, the Lambeth and best Museum copies.

xxiv. 15. ὁ ἀναγινώσκων νοείτω. This parenthesis is most unjustifiably condemned by Dean Alford as a gloss, which recurs in the gospel of Mark, and Bloomfield asserts it to be authenticated by every collated manuscript and ancient version.

xxiv. 45. Oeрaπeías. Lachmann and Tischendorf read oikeтeías, which Bloomfield considers as spurious.

xxiv. 49. avTOû is here inserted in several of the best manuscripts, the Lambeth and Museum copies, versions, and fathers, and by Scholz, Lachmann, Tischendorf, and Bloomfield.

XXV. 6. eρxeтaι is cancelled by Lachmann and Tischendorf, but is found in all the Lambeth, Museum copies, and Peschito Syriac version.

χχν. 13. ἐν ᾗ ὁ υἱὸς τοῦ ἀνθρώπου ἔρχεται. This clause, being deficient in several uncial, many cursive manuscripts, most versions, and some fathers, is supposed to be interpolated from chap. xxiv. 44, and is rejected by Griesbach et rel., and Bloomfield, but it is desirable to complete the

sense.

xxv. 15. Táλavтa. In Smith's Dictionary of Antiquities the Attic talent is stated to have been worth 2431. 158., which greatly disagrees in value with the marginal reading. See also Matt. xviii. 24.

XXV. 31. oi ayol. These words are cancelled by Griesbach, Lachmann, and Tischendorf. Bloomfield thinks that they may be interpolated from Mark viii. 38 and Luke ix. 26.

xxv. 44. aut is not found in most of the best manuscripts, the Lambeth and Museum copies, versions, and some fathers. It has been rejected by Bengel, Wetstein, Matthæi, Griesbach et rel., and Bloomfield.

xxvi. 7. áλáßaoтpov μúpov, which are translated "an alabaster box," should be rendered cruse, since the ointment in the vessel was liquid, and the secured orifice was opened, in order that its contents might be poured upon the head of Christ, his feet also being anointed with the same. See Mark xiv. 3 and John xii. 3. The incident narrated by John, being in the house of Lazarus at Bethany, was distinct from that of the two other evangelists, which was under the roof of Simon.

xxvi. 9. тò μúpov are wanting in four uncial, twelve cursive Mss., three Lambeth, and four Museum copies,

some versions, and fathers, and are rejected by Griesbach et rel., and Bloomfield, as being introduced from John xii. 5.

xxvi. 15. čστnσav avr. "They covenanted with him for;" rather, "they weighed for him." So Scholefield.

xxvi. 26. εὐλογήσας. The reading of εὐχαριστήσας rests on strong evidence of manuscripts, the Lambeth and Museum copies, versions, fathers, and early editions; which is adopted by Wetstein, Matthæi, and Scholz; but internal evidence favours the present text, retained by Griesbach and Bloomfield.

χχνί. 28. τοῦτο γάρ ἐστι τὸ αἷμά μου, τὸ τῆς καινῆς διαθήκης, τὸ περὶ πολλῶν ἐκχυνόμενον εἰς ἄφεσιν ἁμαρTIV. This passage particularly exemplifies the verbal emphasis of the Greek article. It would be thus more literally translated: "For this is that blood of mine, that of the new covenant, that shed on account of many for the remission of sins." See observations of Dr. A. Clarke and Mr. Horne.

xxvi. 33. xal is cancelled by Griesbach et rel., and Bloomfield.

xxvi. 42. The words τὸ ποτήριον and ἀπ ̓ ἐμοῦ are cancelled by Lachmann, Tischendorf, and Alford, from inadequate authority. Also ek тpíтov of ver. 44.

xxvi. 59. καὶ οἱ πρεσβύτεροι are cancelled by Lachmann, Tischendorf, and Alford, but Bloomfield considers on insufficient testimony, since they are found in most

manuscripts, and the Peschito Syriac version; also oux eupov of ver. 60 are omitted by Griesbach and Tischendorf, but only bracketed by Lachmann and Bloomfield.

xxvii. 9, 10. In this place the name "Jeremiah" ought to be omitted, according to two manuscripts of the 12th century, the Syriac and Persian versions, as well as common sense; for the quotation relating to the thirty pieces of silver, which, it may be inferred from Ex. xxi. 32, was the ordinary price of a slave, is taken from Zechariah. It is not unusual to cite a familiar passage from a writer of prose or poetry without naming him; neither is there any ground for the belief that the writings of these two Jewish prophets have been otherwise than preserved as separate and entire books of the canonical Scriptures by the Hebrew scribes themselves, and no portion of one at any time incorporated into the other.

xxvii. 35. ἵνα πληρωθῇ τὸ ῥηθὲν ὑπὸ τοῦ προφήτου Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον. This sentence is not extant in one hundred and sixty-one manuscripts, in the Syriac, Arabic, Persic, Coptic, Ethiopic, Sclavonic, and Vulgate versions, nor in Chrysostom, Theophylact, Origen, Irenæus, or Augustine, and has been cancelled by every philologist of note from Wetstein to Bloomfield. The citation, being from the book of Psalms, has been supplied in John xix. 24.

xxvii. 46. λαμὰ σαβαχθανί. Bloomfield edits λεμά, on the authority of many uncial and cursive manuscripts, together with several of the most ancient Lambeth and Museum copies.