of Saint Mark's Gospel, exhibit a specimen of the variations | basis of his alterations in the Latin translation, it is scarcely between the Constantinopolitan and Alexandrine Recensions. to be imagined that the transcribers of the Western Church would alter the Greek by the Latin; and it is still less probable that those of the Eastern Church would act in this manner.2

CONSTANTINOPOLITAN RECEN

1. ἦλθεν

SION.

2. ἐξελθοντι αὐτῶ

ALEXANDRINE RECENSION.

ἦλθεν

ἐξελθοντος αὐτοῦ.

lation.

SECTION III.

ON THE DIVISIONS AND MARKS OF DISTINCTION OCCURRING IN
MANUSCRIPTS AND PRINTED EDITIONS OF THE SCRIPTURES.

§ 1. ON THE DIVISIONS AND MARKS OF DISTINCTION OCCURRING

IN THE OLD TESTAMENT.

I. Different appellations given to the Scriptures.-II. General divisions of the canonical books; particularly of the Old Testament.-1. The Law.-2. The Prophets.-3. The Cetubim, or Hagiographa.-III. Modern divisions of the books of the Old Testament.—Chapters and verses.

I. THE collection of writings, which is regarded by Christians as the sole standard of their faith and practice, has been distinguished, at various periods, by different appellations. Thus, it is frequently termed the Scriptures, the Sacred or Holy Scriptures, and sometimes the Canonical Scriptures. This collection is called The Scriptures, as being the most important of all writings; the Holy or Sacred Scriptures, because they were composed by persons divinely inspired; and the Canonical Scriptures, either because they are a rule of faith and practice to those who receive them; or because, when the number and authenticity of these books were ascer tained, lists of them were inserted in the ecclesiastical canons or catalogues, in order to distinguish them from such books as were apocryphal or of uncertain authority, and unquestionably not of divine origin. But the most usual appellation is that of the BIBLE-a word which in its primary import simply denotes a book, but which is given to the writings of the prophets and apostles, by way of eminence, as being the Book of Books, infinitely superior in excellence to every unassisted production of the human mind.3

II. The most common and general division of the canonical books is that of the Old and New Testament; the former containing those revelations of the divine will which were communicated to the Hebrews, Israelites, or Jews, before the birth of Christ, and the latter comprising the inspired writings of the evangelists and apostles.

The arrangement of the books containing the Old Testa ment, which is adopted in our Bibles, is not always regulated by the exact time when the books were respectively written; although the book of Genesis is universally allowed to be the first, and the prophecy of Malachi to be the latest of the inspired writings. The various books contained in the Old Testament were divided by the Jews into three parts or classes -the Law-the Prophets and the Cetubim, or Hagiographa, that is, the Holy Writings: which division obtained in the time of our Saviour, and is noticed by Josephus, though he does not enumerate the several books.

1. The Law (so called, because it contains precepts for the regulation of life and manners) comprised the Pentateuch, or five books of Moses, which were originally written in one volume, as all the manuscripts are to this day, which are read in the synagogues. It is not known when the writings of the Jewish legis

IX. From the coincidence observed between many Greek manuscripts and the Vulgate, or some other Latin version, a suspicion arose in the minds of several eminent critics, that the Greek text had been altered throughout to the Latin; and it has been asserted that at the council of Florence (held in 1439 with the view of establishing an union between the Greek and Latin churches), a resolution was formed, that the Greeks should alter their manuscripts from the Latin. This has been termed by the learned, FŒDUS CUM GRÆCIS. The suspicion, concerning the altering of the Greek text, seems to have been first suggested by Erasmus, but it does not appear that he supposed the alterations were made before the fifteenth century: so that the charge of Latinizing the manuscripts did not (at least in his notion of it) extend to the original writers of the manuscript, or, as they are called, the writers a primâ manu; since it affected only the writers a secundâ manu, or subsequent interpolators. The accusation was adopted and extended by Father Simon and Dr. Mill, and especially by Wetstein. Bengel expressed some doubts concerning it; and it was formally questioned by Semler, Griesbach, and Woide. The reasonings of the two lastmentioned critics convinced Michaelis (who had formerly agreed with Erasmus) that the charge of Latinizing was un-lator were divided into five books: but as the titles of Genesis, founded; and in the fourth edition of his Introduction to the New Testament (the edition translated by Bishop Marsh), with a candour of which there are too few examples, Michaelis totally abandoned his first opinion, and expressed his opinion that the pretended agreement in the Fœdus cum Græcis is a mere conjecture of Erasmus, to which he had recourse as a refuge in a matter of controversy. Carrying the proof to its utmost length, it only shows that the Latin translations and the Greek copies were made from the same exemplars; which rather proves the antiquity of the Latin translations, than the corruption of the Greek copies. It is further worthy of remark, that Jerome corrected the Latin from the Greck; a circumstance which is known in every part of the Western Church. Now, as Michaelis justly observes, when it was known that the learned father had made the Greek text the 1 Scholz, Biblische Kritische Reise, &c. i. e. Biblico-Critical Travels in France, Switzerland, Italy, Palestine and the Archipelago, in 1819, 1820, and 1821; accompanied with a History of the Text of the New Testament, pp. 163-182. (Leipzig, 1823. 8vo.) Nov. Test. Græc. tom. i. Prolegom. pp. -viii. xv.-xix. cxlvi.-clxviii.

Exodus, Leviticus, Numbers, and Deuteronomy, are evidently of Greek origin (for the tradition related by Philo, and adopted by some writers of the Roman Church, that they were given by Moses himself, is too idle to deserve refutation), it is not improbable that these titles were prefixed to the several books by the authors of the Alexandrian or Septuagint Greek version.

Biblicæ, vol. i. p. 125.

2 Michaelis's Introduction, vol. ii. part i. pp. 163–173. Butler's Hora Lardner's Works, 8vo. vol. vi. pp. 1-8. 4to. vol. iii. pp. 137-140. Jahn, Introd. ad Vet. Fed. p. 7. 4 Concerning the import of the word "Testament," see p. 28. supra. These are the words which I spake unto you, while I was yet with you, that all things might be fulfilled which are written in the LAW, and in the PROPHETS, and in the PSALMS, concerning me. (Luke xxiv. 44.) In which passage by the Psalms is intended the Hagiographa; which division beginning with the Psalms, the whole of it (agreeably to the Jewish manner of quoting) is there called by the name of the book with which it commences. Saint Peter also, when appealing to prophecies in proof of the Gospel, says, "All the prophets from Samuel, and those that follow after, as many as have spoken, have likewise foretold of these days." (Acts iii. 24.) In which passage the apostle plainly includes the books of Samuel in the class of prophets.

Contr. Apion. lib. i. § 8.

2. The PROPHETS, which were thus designated because these | tateuch, or five books of Moses;-2. The Historical Books, books were written by inspired prophetical men, were divided into comprising Joshua to Esther inclusive;-3. The Doctrinal the former and latter, with regard to the time when they respec- or Poetical Books of Job, Psalms, the Proverbs, Ecclesiastes, tively flourished: the former prophets contained the books of and the Song of Solomon;-and, 4. The Prophetical Books Joshua, Judges, 1 and 2 Samuel, and 1 and 2 Kings, the two of Isaiah, Jeremiah with his Lamentations, Ezekiel, Daniel, last being each considered as one book; the latter prophets com- and the twelve minor Prophets. These are severally diprised the writings of Isaiah, Jeremiah, Ezekiel, and of the vided into CHAPTERS and VERSES, to facilitate reference, and twelve minor prophets, whose books were reckoned as one. The not primarily with a view to any natural division of the mulreason why Moses is not included among the prophets, is, be- tifarious subjects which they embrace: but by whom these cause he so far surpassed all those who came after him, in emi-divisions were originally made is a question, concerning nence and dignity, that they were not accounted worthy to be which there exists a considerable difference of opinion. placed on a level with him: and the books of Joshua and Judges from its being utterly unknown to the ancient Christians, That they are comparatively a modern invention is evident are reckoned among the prophetical books, because they are gene- whose Greek Bibles, indeed, then had TT and Kepxxx rally supposed to have been written by the prophet Samuel. 3. The CETUBIM or HAGIOGRAPHA, that is, the Holy Writ- (Titles and Heads); but the intent of these was, rather to ings, comprehended the Psalms, Proverbs, Job, Song of Solomon, point out the sum or contents of the text, than to divide the various books. They also differed greatly from the present Ruth, Lamentations of Jeremiah, Ecclesiastes, Esther, Daniel, Ezra and Nehemiah (reckoned as one), and the two books of chapters, many of them containing only a few verses, and some of them not more than one. The invention of chapters Chronicles, also reckoned as one book.2 This third class or di- has by some been ascribed to Lanfranc, who was archbishop vision of the Sacred Books has received its appellation of Cetubim of Canterbury in the reigns of William the Conqueror and or Holy Writings, because they were not orally delivered, as the William II.; while others attribute it to Stephen Langton, law of Moses was; but the Jews affirm that they were composed who was archbishop of the same see in the reigns of John by men divinely inspired, who, however, had no public mission and Henry III. But the real author of this very useful divias prophets and the Jews conceive that they were dictated not by sion was cardinal Hugo de Sancto Caro, who flourished dreams, visions, or voice, or in other ways, as the oracles of the about the middle of the thirteenth century, and wrote a celeprophets were, but that they were more immediately revealed to brated commentary on the Scriptures. Having projected the minds of their authors. It is remarkable that Daniel is ex- concordance to the Latin Vulgate version, by which any cluded from the number of prophets, and that his writings, with passage might be found, he divided both the Old and New the rest of the Hagiographa, were not publicly read in the syna- Testaments into chapters, which are the same we now have: gogues as the Law and the Prophets were: this is ascribed to the these chapters he subdivided into smaller portions, which he singular minuteness with which he foretold the coming of the distinguished by the letters A, B, C, D, E, F, and G, which Messiah before the destruction of the city and sanctuary (Dan. ix.), are placed in the margin at equal distances from each other, and the apprehension of the Jews, lest the public reading of his according to the length of the chapters. The facility of predictions should lead any to embrace the doctrines of Jesus reference thus afforded by Hugo's divisions, having become Christ.3 known to Rabbi Mordecai Nathan (or Isaac Nathan, as he The Pentateuch is divided into fifty or fifty-four Paraschioth, is sometimes called), a celebrated Jewish teacher in the or larger sections, according as the Jewish lunar year is fifteenth century, he undertook a similar concordance for the simple or intercalary; one of which sections was read in the Hebrew Scriptures; but instead of adopting the marginal synagogue every Sabbath-day: this division many of the letters of Hugo, he marked every fifth verse with a Hebrew Jews suppose to have been appointed by Moses, but it is by numeral, thus, 1.5, &c., retaining, however, the cardiothers attributed, and with greater probability, to Ezra. nal's divisions into chapters. This concordance of Rabbi These paraschioth were further subdivided into smaller sec- Nathan was commenced A. D. 1438, and finished in 1445. tions termed Siderim, or orders. Until the persecution of The introduction of verses into the Hebrew Bible was made Antiochus Epiphanes, the Jews read only the law; but the by Athias, a Jew of Amsterdam, in his celebrated edition reading of it being then prohibited, they substituted for it of the Hebrew Bible, printed in 1661, and reprinted in 1667. fifty-four Haphtoroth, or sections from the Prophets. Subse- He marked every verse with the figures in common use, exquently, however, when the reading of the Law was restored cept those which had been previously marked by Nathan by the Maccabees, the section which had been read from the with Hebrew letters, in the manner in which they at present Law was used for the first, and that from the Prophets, for appear in Hebrew Bibles. By rejecting these Hebrew nuthe second lesson. These sections were also divided into merals, and substituting for them the corresponding figures, Pesukim, or verses, which have likewise been ascribed to all the copies of the Bible in other languages have since been Ezra; but if not contrived by him, it appears that this sub-marked. As, however, the modern divisions and subdividivision was introduced shortly after his death; it was probably intended for the use of the Targumists or Chaldee interpreters. After the return of the Jews from the Babylonish captivity, when the Hebrew language had ceased to be spoken, and the Chaldee became the vernacular tongue, it was (as we have already remarked) usual to read the law, first in the original Hebrew, and afterwards to interpret it to the people in the Chaldee dialect. For the purpose of exposition, therefore, these shorter periods were very convenient. III. The divisions of the Old Testament, which now generally obtain, are four in number: namely, 1. The Pen

This distinction, Carpzov thinks, was borrowed from Zech. i. 4.-"Be ye not as your fathers, unto whom the former prophets have cried."-Introd ad. Lib. Bibl. Vet. Test. p. 146.

The Song of Solomon, Ruth, Lamentations, Ecclesiastes, and Esther are, in the modern copies of the Jewish Scriptures, placed immediately after the Pentateuch; under the naine of the five Megilloth or volumes. The book of Ruth holds sometimes the first or second, and sometimes the fifth place. Hottinger's Thesaurus, p. 510, Leusden's Philologus Hebræus, Diss. ii. pp. 13--22 Bishop Cosin's Scholastical Hist. of the Canon, c. ii. p. 10. et seq. Of these divisions we have evident traces in the New Testament; thus, the section (poz) of the prophet Isaiah, which the Ethiopian eunuch was reading, was, in all probability, that which related to the sufferings of the Messiah. (Acts viii. 32.) When Saint Paul entered into the synagogue at Antioch in Pisidia, he stood up to preach, after the reading of the Law and the Prophets (Acts xiii. 15); that is, after reading the first lesson out of the Law, and the second lesson out of the Prophets. And in the very discourse which he then delivered, he tells the Jews that the Prophets were read at Jerusalem on every Sabbath day, that is, in those lessons which were taken out of the Prophets. (Acts xiii. 27.)

See p. 190. supra, of this voluine.

In vol. ii. part iii. chap. i. sect. iv. we have given a table of the Paraschioth or Sections of the Law, together with the Haphtoroth or Sections of the Prophets, as they are read in the different Jewish synagogues for every Sabbath of the year, and also showing the portions corresponding with our modern divisions of chapters and verses.

sions are not always made with the strictest regard to the connexion of parts, it is greatly to be wished that all future editions of the Scriptures might be printed after the judicious manner adopted by Mr. Reeves in his equally beautiful and correct editions of the entire Bible; in which the numbers of the verses and chapters are thrown into the margin, and the metrical parts of Scripture are distinguished from the rest by being printed in verses in the usual manner

$ 2. ON THE DIVISIONS AND MARKS OF DISTINCTION OCCURRING

IN THE NEW TESTAMENT.

I. Ancient divisions of Trxu and K.—Ammonian, Eusebian, and Euthalian sections.—Modern division of chapters.-II. Account of the ancient and modern punctuation of the New Testament.-Ancient Erixa and modern verses. -III. Of the titles to each book.-IV. Subscriptions to the different books.

It is evident on inspecting the most ancient manuscripts of the New Testament, that the several books were originally

These divisions of cardinal Hugo may be seen in any of the older editions of the Vulgate, and in the earlier English translations of the Bible, which were made from that version, particularly in that usually called Taverner's Bible, folio, London, 1539. The precise year, in which Hugo divided the text of the Latin Vulgate into its present chapters, is not known. But as it appears from the preface to the Cologne edition of his works, that he composed his Concordance about the year 1218, and as his division of the Vulgate into its present chapters was connected with that Concord. ance, it could not have been done many years before the middle of the thirteenth century. Bp. Marsh's Lectures, part v. p. 25, note 15.

Buxtorf. Præf. ad Concordant. Bibliorum Hebræorum. Prideaux's Connexion, vol. i. pp. 332-342. Carpzov. Introd. ad Libros Biblicos Vet. Test. pp. 27, 28. Leusden, Philol. Hebr. Diss. iii. pp. 23-31. Ackermann, Introd. in Libros Sacros Vet. Fœd. pp. 100-101.

written in one continued series without any blank spaces between the words; but in progress of time, when Christianity was established, and frequent appeals were made to the sacred writers, in consequence of the heresies that disturbed the peace of the church, it became necessary to contrive some mode by which to facilitate references to their productions.

I. The Jews, we have already seen,2 divided their law into paraschioth and siderim, or larger and smaller sections, and the prophets into haphtoroth or sections; and this division most probably suggested to the early Christians the idea of dividing the books of the New Testament into similar sections. The early Christian teachers gave the name of PERICOPE to the sections read as lessons by the Jews:3 and Clement of Alexandria applies the same appellation to larger sections of the Gospels and St. Paul's epistles. These pericopa then were church-lessons or sections of the New Testament, which were read in the assemblies for divine worship after Moses and the prophets. The commencement of each pericope was usually designated by the letter a (ax, the beginning), and its close by the letters, the end). Subsequently the ancients divided the New Testament into two kinds of chapters, some longer and others shorter; the former were called in Greek T, and in Latin breres; and the table of contents of each brevis, which was prefixed to the copies of the New Testament, was called breviarium. The shorter chapters were called 222, capitula, and the list of them, capitulatio.

This method of dividing is of very great antiquity, certainly prior to the fourth century: for Jerome, who flourished towards the close of that century, expunged a passage from Saint Matthew's Gospel which forms an entire chapter, as being an interpolation. These divisions were formerly very numerous; but, not being established by any ecclesiastical authority, none of them were ever received by the whole church. Saint Matthew's Gospel, for instance, according to the old breviaria, contained twenty-eight breves; but, according to Jerome, sixty-eight. The same author divides his Gospel into 355 capitula; others, into 74; others, into 88; others, into 117; the Syriac version, into 76; and Erpenius's edition of the Arabic, into 101. The most ancient, and, it appears, the most approved of these divisions, was that of TATIAN (A. D. 172), in his Harmony of the four Gospels, for the TT or breves; and that of AMMONIUS, a learned Christian of Alexandria in the third century, in his Harmony of the Gospels, for the xxx or capitula. From him they were termed the Ammonian Sections. As these divisions were subsequently adopted, and the use of them was recommended, by EUSEBIUS the celebrated ecclesiastical historian, they are frequently called by his name. According to this division, Saint Matthew contains 68 breves, and 355 capitula; Saint Mark, 48 breves, and 234 capitula; Saint Luke, 83 breves, and 342 capitula; and Saint John, 18 breves, and 231 capitula. All the evangelists together form 216 breves and 1126 capitula. In ancient Greek manuscripts the TT or larger portions are written on the upper or lower margin, and the or smaller portions are numbered on the side of the margin. They are clearly represented in Erasmus's editions of the Greek Testament, and in Robert Stephens's edition of 1550.

The division of the Acts of the Apostles, and of the Catholic Epistles, into xxx or capitula, was made by EUTHALIUS, bishop of Sulca, in Egypt, in the fifth century; who published an edition of St. Faul's Epistles, that had been divided into capitula, in one continued series, by some unknown person in the fourth century, who had considered |

This is manifest from the strange manner in which the early fathers of the Christian church have sometimes separated and united words in the passages which they have quoted. Thus instead of dogars du äpe TI TOY V, therefore glorify God (1 Cor. vi. 20.), Chrysostoin read GATE SN aрRTS TOV Lov, glorify and carry God; and in this erroneous reading he has been followed by the Latin translator, who has glorificate et portale Deum. In like manner, in Phil. ii. 4., instead of ixarтoi EXOTOUR. Ts, looking every man, the Codex Boernerianus reads TIG KONOURTES, toiling for every one. Cellerier, Essai d'une Introduction Critique au Nouveau Testainent, p. 112. Genève, 1823. 8vo. Hug's Introduction, vol. i. p. 235.

See p. 213. supra.

Justín. Dialog. cum Tryphone, cc. 65, 66. 72. cited in Hug's Introd. vol. i. p. 253. Some vestiges of the same mode of division occur in Tertullian, ad ux. lib. ii. c. 2. p. 187. D. De Pudicitià, c. 16. sub finem. De Monogam. c. 11. p. 683. The passages are given at length by Dr. Lardner, Works, 8vo. vol. ii. p. 283.; 4to. vol. i. p. 433.

Schott, Isagogue ad Nov. Test. p. 585.

The paragraph in question is to be found in the Codex Beza, immediately after the twenty-eighth verse of the twenty-eighth chapter of St. Matthew's Gospel. Michaelis has printed it, together with two Latin translations of it, in his Introduction to the New Test. vol. i. pp. 293–295.

them as one book. This arrangement of the Pauline Epistles is to be found in the Vatican manuscript, and in some others; but it by no means prevails uniformly, for there are many manuscripts extant, in which a fresh enumeration commences with each epistle."

Besides the divisions into chapters and sections above mentioned, the Codex Bezæ and other manuscripts were further divided into lessons, called Avayasμara or Avayas. Euthalius is said to have divided Saint Paul's Epistles in this manner, as Andrew Bishop of Cæsarea in Cappadocia divided the Apocalypse, at the beginning of the sixth century, into twenty-four lessons, which he termed (according to the number of elders before the throne of God, Rev. iv. 4.), and seventy-two titles, according to the number of parts, viz. body, soul, and spirit, of which the elders were composed!

The division of TT and a continued to be general both in the eastern and western churches, until cardinal Hugo de Sancto Caro in the thirteenth century introduced the chapters now in use, throughout the western church, for the New Testament as well as the Old: of which an account has already been given. The Greek or eastern church, however, continued to follow the ancient divisions; nor are any Greek manuscripts known to be extant, in which chapters are found, prior to the fifteenth century, when the Greek fugitives, after the taking of Constantinople, fled into the West of Europe, became transcribers for members of the Latin church, and of course adopted the Latin divisions. II. Whether any points for marking the sense were used by the apostles, is a question that has been greatly agitated; Pritius, Pfaff, Leusden, and many other eminent critics, maintaining that they were in use before the time of the apostles, while Dr. Grabe, Fabricius, Montfaucon, Hoff- a mann, John Henry Michaelis, Rogall, John David Michaelis, Moldenhawer, Ernesti, and a host of other critics, maintain that the use of points is posterior to the time of the apostles. The numerous mistakes of the fathers, or their uncertainty how particular passages were to be read and understood, clearly prove that there was no regular or accustomed system of punctuation in use, in the fourth century. The majority of the points or stops now in use are unquestionably of modern date: for although some full points are to be found in the Codex Alexandrinus, the Codex Vaticanus, and the Codex Beza (as they also are in inscriptions four hundred years before the Christian æra), yet it cannot be shown that our present system of punctuation was generally adopted earlier than the ninth century. In fact, it seems to have been a gradual improvement, commenced by Jerome, and continued by succeeding biblical critics. The punctuation of the manuscripts of the Septuagint, Ernesti observes from Cyril of Jerusalem,10 was unknown in the early part of the fourth century, and consequently (he infers) the punctuation of the New Testament was also unknown. About fifty years afterwards Jerome began to add the comma and colon; and they were then inserted in many more ancient manuscripts. About the middle of the fifth century, Euthalius (then a deacon of the church at Alexandria) published an edition of the four Gospels, and afterwards (when he was bishop of Sulca in Egypt) an edition of the Acts of the Apostles and of all the Apostolical Epistles, in which he divided the New Testament into a stichoi), or lines regulated by the sense, so that each terminated where some pause was to be made in reading. Of this method of division (which Euthalius de

• Millii Prolegomena, §§ 354-360. 662-664. 739. et seq. An edition of the Divisions of Euthalins was for the first time printed in Greek with a Latin version after several manuscripts in the Vatican Library, by Lorenzo Alessandro Zacagni, in pp. 403-708. of his Collectanea Monumentorum Ecclesiæ Græcæ et Latina. Romæ, 1698. 4to.

See p. 213. supra, of this volume.

Rumpæus has given twelve closely printed quarto pages to the enume. ration of these opinions. Com. Crit. in Nov. Test. pp. 165-176.

Some of these mistakes and uncertainties of interpretation are sufficiently curious. Thus Jerome on Eph. i. 5. says: "Dupliciter legendum, ut caritas vel cum superioribus vel inferioribus copuletur." And on Phile mon 4, 5. he says: "Ambigue verò dictum, utrùm grates agat Deo suo semper, an memoriam ejus faciat in orationibus suis semper. Et utrumque intelligi potest. (Jerome, Homil. iv. in Joh. pp. 42, 43. edit. Francofurti.) Epiphanius mentions a mark of punctuation used in the Old Testament, which he calls vodizσToan; but he takes notice of nothing of the kind in the New Testament, though he was warmly discussing the manner in which the sense ought to be divided in John i. 3. The disputes which arose concerning this passage, prove to demonstration that there was no fixed punctuation at the period referred to. Chrysostom, for instance, branded as heretics those who placed a pause after the words ouds iv and before you, yet this mode of pointing was adopted by Irenæus, Clement of Alexandria, Origen, and even by Athanasius. Čellerier, Introduction au Nouv. Test. p. 114., where other additional examples are given. 10 Cyrilli Catechesis, xiii. p. 301. Ernesti, Inst. Interp. Nov. Test. p. 159.

vised in order to assist the clergy when reading the Word in public worship, and obviate the inconveniences and mistakes just noticed) the following extract from Tit. ii. 2, 3., according to the Codex H., Coislinianus 202., will give an idea to the reader:

ΠΡΕΣΒΥΤΑΣ ΝΗΦΑΛΙΟΥΣ ΕΙΝΑΙ

ΣΕΜΝΟΥΣ

ΣΩΦΡΟΝΑΣ

ΥΓΙΑΙΝΟΝΤΑΣ ΤΗ ΠΙΣΤΕΙ
ΤΗΣ ΑΓΑΠΗ,

ΠΡΕΣΒΥΤΙΔΑΣ ΩΣΑΥΤΩΣ

ΕΝ ΚΑΤΑΣΤΗΜΑΤΙ JΕΡΟΠΡΕΠΕΙΣ
ΜΗ ΔΙΑΒΟΛΟΥΣ

ΜΗ ΟΙΝΩΝ ΠΟΛΛΩΝ ΔΕΔΟΥΛΩΜΕΝΑΣ
ΚΑΛΟΔΙΔΑΣΚΑΛΟΥΣ.

In English, thus:

THAT THE AGED MEN BE SOBER
GRAVE
TEMPERATE

SOUND IN FAITH
IN LOVE

THE AGED WOMEN LIKEWISE
IN BEHAVIOUR AS BECOMETH HOLINESS
NOT FALSE ACCUSERS
NOT GIVEN TO MUCH WINE
TEACHERS OF GOOD THINGS.1

ences to particular passages, has caused it to be retained in the majority of editions and versions of the New Testament, though much to the injury of its interpretation, as many passages are now severed that ought to be united, and vice versa. From this arrangement, however, Wetstein, Bengel, Boyer, Griesbach, Drs. Burton, and Bloomfield, and other editors of the Greek Testament, have wisely departed, and have printed the text in continued paragraphs, throwing the numbers of Stephens's verses into the margin. Mr. Reeves also has pursued the same method in his beautiful and correct editions of the authorized English version, and of the Greek Testament in 12mo., 1803.

Besides the text in the different books of the New Testament, we meet with titles or inscriptions to each of them, and also with subscriptions at the end, specifying the writer of each book, the time and place, when and where it was written, and the person to whom it was written.

III. It is not known by whom the INSCRIPTIONS OF TITLES of the various books of the New Testament were prefixed. In consequence of the very great diversity of titles occurring in manuscripts it is generally admitted that they were not originally written by the apostles, but were subsequently added, in order to distinguish one book from another, when the canon of the New Testament was formed. It is however certain, that these titles are of very great antiquity; for we find them mentioned by Tertullian in the latter part of the second century, and Justin Martyr, in the early part of the same century, expressly states, that the writings of the four evangelists were in his day termed Gospels.?

This mode of dividing the sacred text was called Erixμerpie; IV. But the SUBSCRIPTIONS annexed to the epistles are and this method of writing ordov paf. At the end of each manifestly spurious: for, in the first place, some of them are, manuscript it was usual to specify the number of stichoi beyond all doubt, false, as those of the two Epistles to the which it contained. When a copyist was disposed to con- Thessalonians, which purport to be written at Athens, whereas tract his space, and therefore crowded the lines into each they were written from Corinth. In like manner, the subother, he placed a point where Euthalius had terminated the scríption to the first epistle to the Corinthians states, that it line. In the eighth century the stroke which we call a comma was written from Philippi, notwithstanding St. Paul inwas invented. In the Latin manuscripts, Jerome's points forms them (xvi. 8.) that he will tarry at Ephesus until Penwere introduced by Paul Warnefrid, and Alcuin, at the com-tecost; and notwithstanding he begins his salutations in that mand of the emperor Charlemagne; and in the ninth century epistle, by telling the Corinthian Christians (xvi. 19.) the the Greek note of interrogation (;) was first used. At the Churches of Asia salute you; a pretty evident indication that invention of printing, the editors placed the points arbitrarily, he himself was in Asia at that very time. Again, according probably (Michaelis thinks) without bestowing the necessary to the subscription, the epistle to the Galatians was written attention; and Stephens in particular, it is well known, varied from Rome; yet, in the epistle itself, the apostle expresses his points in every edition. The fac-similes given in a sub- his surprise (i. 6.) that they were so SOON removed from him sequent section of this volume will give the reader an idea of that called them; whereas his journey to Rome was ten years the marks of distinction found in the more ancient manu- posterior to the conversion of the Galatians. And what still scripts. is, the total absence in this epistle of all allusions to his bonds more conclusively proves the falsehood of this subscription or to his being a prisoner; which Saint Paul has not failed to notice in every one of the four epistles, written from that city and during his imprisonment.8 Secondly, The subscriptions are altogether wanting in some ancient manuscripts of the best note, while in others they are greatly varied. And, thirdly, The subscription annexed to the first epistle to Constantine the Great, and could not have been written by Timothy is evidently the production of a writer of the age of the apostle Paul: for it states that epistle to have been writcatiana; whereas the country of Phrygia was not divided into ten to Timothy from Laodicea, the chief city of Phrygia Pathe two provinces of Phrygia Prima, or Pacatiana, and Phrygia Secunda, until the fourth century. Mill, the subscriptions were added by Euthalius bishop of According to Dr. Sulca in Egypt, about the middle of the fifth century. But, whoever was the author of the subscriptions, it is evident that he was either grossly ignorant, or grossly inattentive.

The stichoi, however, not only assisted the public reader of the New Testament to determine its sense; they also served to measure the size of books; thus, Josephus's twenty books of Jewish Antiquities contained 60,000 stichoi, though in Ittigius's edition there are only 40,000 broken lines. And according to an ancient written list preserved by Simon, and transcribed by Michaelis, the New Testament contained 18,612 stichoi.2

The verses into which the New Testament is now divided, are much more modern, and are an imitation of those invented for the Old Testament by Rabbi Nathan in the fifteenth century. Robert Stephens was their first inventor, and introduced them in his edition of the New Testament, published in the year 1551. This invention of the learned printer was soon introduced into all the editions of the New Testament; and the very great advantage it affords, for facilitating refer

Hug's Introduction, vol. i. p. 241.

2 Introd. to the New Test. vol. ii. pp. 526, 527. Michaelis, after Simon, uses the word remata; but this is evidently a mistake. On the subjects discussed in this section, Scholz's Prolegomena (pp. 31-33.), and Pritius's Introductio in Nov. Test. (pp. 233-346. 362-375.) inay be consulted. See p. 213. supra, of this volume.

He made this division when on a journey from Lyons to Paris, and, as mis son Henry tells us (in his preface to the Concordance of the New Testament), he made it inter equitandum, literally, while riding on horseback; but Michaelis rather thinks that the phrase means only, that when he was weary of riding, he amused himself with this work at his inn. Michaelis, vol. ii. p. 527.

The various subscriptions and titles to the different books are exhibited in Griesbach's and Scholz's Critical Editions of the New Testament.

Thus Col. iv. 1. ought to have been united to the third chapter.
Adversus Marcionem, lib. iv. c. 2.

Apol. i. p. 98. Lardner's Works, 8vo. vol. ii. p. 121.; 4to. vol. i. p. 344
Pritii Introd. in Nov. Test. pp. 331-333.
Paley's Hora Paulinæ, pp. 378, 379.

CHAPTER III.

ON THE CRITICISM OF THE TEXT OF SCRIPTURE.

Necessity of the Criticism of the Text.