to bear: who are nevertheless compelled to admit that the present indicative was often used for the future, which hardly ever happens. The same author frequently translates the verb A *aphiyontai* as "they are remitted," although it is not only an Attic perfect, but also Ionic and Doric, formed by the elision of the subjunctive vowel and the pleonasm of the ω. For the fact that he says the interpreter perhaps read *apheontai*, so that it might be a present from *aphiemi* and *phiomai*, is not probable, since this barytone verb is found only among the poets.
John 15:6. Unless anyone abideth in me, he is (cast) out as a branch, and (he is withered) and they (gather) them, and (cast) them into the fire, and (they are burned). In this passage where the past tenses and three presents are put for futures; namely, *eblēthē* for "he shall be cast," *exēranthē* for "he shall wither," *synagousin* for "they shall gather," *ballousin* for "they shall cast," and *kaietai* for "it shall be burned."
John 15:8. In this (*he is glorified*) my Father (that ye may bring forth much fruit). *Edoxasthē* for the future "shall be glorified," and *hina pherēte* for that which is: "if ye bring forth." In this place, therefore, both the perfect and the present are put for the future.
John 16:26. And I do not (say) to you that I will ask the Father for you: for the Father himself (loves) you. *Legō* for "I will say," and *philei* for "he will love," which, however, if it stood alone, could be a second future. See the exposition of this passage.
John 17:11. And now I am no longer (am) in the world, and these are in the world (are). *Eimi* is taken for "I shall be," and *eisi* for "they shall be."
JOANNIS MILLII EXAMEN OF THE EUTHYMIUS CODEX BAROCCIANUS
From his Prolegomena in N. T. § 1073 – 1079.And now, indeed, we come from that eminent deflorator B of the Commentaries of Chrysostom to another, namely, Euthymius Zigabenus; who, about the beginning of the twelfth century, from the Commentaries of various Fathers, but especially those of Chrysostom, wove together a certain Catena on the Gospels. In which, certainly—if I may note this in passing—that which is altogether peculiar is that the allegations or citations of the evangelical text were made perpetually according to the titles which are inscribed on the margin of the Gospels, or the greater *Kephalaia*. We have obtained not yet (among the Barocci codices) a copy of this work printed in Greek, though we have found one that is genuine and nearly complete; from which it may be seen what the text of Euthymius was like when he wrote these things. This text was, like almost all copies of the later age, interpolated in many places; yet so that, in many instances where it differs from the printed books, it exhibits the genuine reading.
And now regarding the interpolated readings, first behold the following: *Iordanē* for *potamō*, Matt. 3:6, many codices. Syr., Copt., Æthiop. *Diarpasē* for *diarpasei*, 12:29; so Chrysostom. The scribe took care that this verb should agree in tense with the preceding *dēsē*.
C ... entire; ... [the text] was, just as are almost all copies of later ages, interpolated in many places; yet so that, in many instances where it differs from the printed books, it exhibits the genuine reading.
(d) He speaks of the same person ibid. § 1462. (e) He thus calls the bishop of the Bulgarians of Theophylact. It seems, however, that he drew this word from the contaminated pouch of the barbarous Latinity of St. Jerome. He could have used something more honest and more Latin. *Apanthisai* is one thing in Greek, *deflorare* is another in Latin. (f) As if from a lofty palace, weary and exhausted to a humble cottage. (g) Catena—most learned Milli—is called a collection of passages from various writings of the Fathers, who in some way touched upon the individual parts of the Holy Scriptures in their discourse, collated without a continuous connection. Not without reason did I add "without connection," inasmuch as any catena ought to have a connection. But that has no place in these catenae. In Euthymius, however, there is a connection, because he made it a continuous work from many parts. He therefore exhibits a commentary, not a catena. Here is the distinction between a catena and a commentary, according to the usage of the more recent Greeks of the word *seira*. (h) description of chapters in most Greek codices, which could not have escaped you. For the Greeks recognize no other besides this and the canons of Eusebius. Both are in the Alexandrian codex. (i) That some learned men have affirmed that these commentaries have already been edited in Greek was noted above by D Fabricius. But in the new Cave edition this error has been corrected. See vol. II, p. 199, edit. Basil. 1745, fol. But Elias du Pin in the *Nova Bibliotheca auctorum ecclesiasticorum*, vol. IX, cap. xiv, p. 197, states that this Commentary was published in Greek at Verona in 1530, in which year, indeed, the Commentary on the Psalms appeared in the same place. Therefore, the Commentary on the Psalms is confused with this one on the Gospels. Oudin in his *Commentarius de scriptoribus ecclesiasticis*, vol. II, p. 981, erred in another way. For he writes: Commentaries on the four Gospels edited in Greek in folio at Verona in the year 1630 (therefore a hundred years later) along with the Commentary on the Psalms.
(k) Much less, however, than the Alexandrian and Cambridge [codices], the lowest of all. (l) This pertains to the codices with scholia and catenae, which is learned from the Moscow codices d. and 10. There are other codices of the same kind a.e. Therefore it is easily excluded by a critic by the authority of the rest. (m) Chrysost. t. VII, p. 447 b. has: *Kai tote autou ta skeuē diarpasē*, which even Wetstein did not note. The Greeks were ignorant of the Hebraic custom of the sentence being bound in this way by the particle *kai*. The whole clause could have been absent. If, however, the Greeks had added it, they would have written *tote dē*, *tote de*, or *tote gar*.
Báros* A (n) *tēs gēs* [Bush of the earth], 15, 5, has crept in from the margin. *To ariston mou* [My breakfast] (o) *hētoimastai* [is prepared], 22, 4; so also another codex or two. It seemed more appropriate to the interpolator, whoever he may be, to say of the king’s feast that it was prepared, rather than that he had prepared it himself. *Kai apokritheis eipen autois genea pou* [And he answered and said to them, a certain generation], 16, 4, from verse 2 of this chapter. *Houtōs ouk ischusate* [So you could not], etc., 26, 40, so (p) and very many codices, the interrogation being repeated so as to approach closer to Mark (ch. 14, v. 37). *Golgothan*, 27, 33, so other codices in the accusative case, after the form of the Greeks. *Idontes ta genomena* [Seeing the things that had happened], 27, 54, with *ton seismon* [the earthquake] omitted, as superfluous, on account of what was said above in v. 51, 52.
B *Kai eplērōthē hē Graphē hē legousa, kai meta anomōn elogisthē* [And the Scripture was fulfilled which says, And he was reckoned with the lawless], 15, 28; this verse is omitted in the manuscript Euthymius, but we have it written on the edge of the codex by a somewhat more recent hand. The Alexandrian and some other codices (v) also omit it. Furthermore, besides the fact that it has a place in most books, it is certainly no slight indication to me that it also existed in Mark’s autograph, because Luke, the diligent follower of Mark, brings forward this same text on the same occasion. Not to mention that because of the identical beginning of this verse and the following one, it could easily be skipped. *Tina de ex hymōn* [Or who of you], Luc. 11, 11. That *ex* [of], however it may have crept into many copies, does not belong to this evangelist, but to Matthew. *Agorasomen* [Shall we buy], Marc. 6, 37, but correctly edited, because of the *dōmen* [let us give] which follows; and it is confirmed by the authority of almost all books (q). *Edoxan phantasian einai* [They thought it was an apparition], 6, 49, so the Ephesian codex. But *phantasma* [ghost] is the reading of the other codices, and of Matthew. *Estō* (r) *pantōn doulos* [Let him be the servant of all], 9, 35, so some codices. The Ethiopian [version] [follows] Matthew. *Ho* (s) *de hymin legō* [But what I say to you], 13, 37, very many codices; indeed, because of that simple *grēgoreite* [watch] which follows, *ho* [what] seemed better than *ha* [the things which]. And the Vulgate and Syriac have interpreted it thus. *Amēn de legō hymin* [But Amen I say to you], 14, 9, with *de* [but] inserted, as in Matthew, and in some books *gar* [for], for the sake of connection. *Kai* (t) *eulogēsas* [And having blessed], 14, 33; with *kai* prefixed, from Matthew.
C *Tous doulous toutous; hina gnō* [These servants; that he might know], etc. (with the intermediate words *edōke to argyrion* [he gave the money] skipped, I believe as superfluous), 19, 15. *Ean tis; adelphos apothanē* [If any one; brother should die], 20, 28. And so one or two codices. All the rest and the editions [have] *tinos*, and so Mark, whom this evangelist loves to follow. *Kai parekaleil auton* [And he entreated him], 8, 32. Meaning the demoniac, from the immediately preceding verse. *Ho de Iēsous eipen autē* [But Jesus said to her], 8, 48. Some codices, Gothic, Syriac. *Iēsous* [Jesus] is [from] Matthew. *Oxloi epezētoun* [Crowds sought for], 4, 42. Very many codices (x) more explicitly. *To ethnos hēmōn* [Our nation], 23, 2. Very many codices, with *hēmōn* [our] added, for the sake of explanation. *Maria hē Iakōbou* [Mary of James], 24, 10. Very many codices more explicitly. *Hypedexen* (y) 24, 40. A unique reading.
(n) Neither of my Euthymius codices has it. *Baros* is not even Greek. The Greeks say *bathos*. Hence *bathugeos*. (p) I did not notice this in the Euthymius codices. But the Moscow codices of Chrysostom have it so, even though Montfaucon edited it differently, vol. VII, p. 791. Theophylact also, p. 164 and 165, has a single interrogation mark after *emou*. For Mark does not write Greek accurately. Therefore the future could have preceded, and *dōmen* could have followed after *kai*. Understandably, so that *kai* might stand for the Greek *hina*. If the codices did not stand in the way, I would have approved *agorasomen* in Mark. For Xenophon writes one way in Greek, and Mark writes another. This is that doubt in the *Crisis* of the New Testament, because writers do not everywhere Hebraize, nor do they everywhere Grecize. (r) Thus both of mine. They do, however, keep *pantōn eschatos kai*. (s) Mine [have] *ha*. (v) The added canons of Eusebius betray a flaw in the Alexandrian codex. For in Woide’s edition it has: *Kai syn autō staurousin dyo lēstas* [And with him they crucify two robbers], and in the inner margin it notes the smaller section *ou’*, and canon *ē’*. Again: *hena ek dexiōn kai hena ex euōnymōn autou* [one on the right and one on his left]. And in the inner margin, smaller section *og’*, canon *s’*. Yet all [these words] from *kai syn autō* to *euōnymōn autou* pertain to section *sie’* and to canon *a’*. For the four evangelists do not only testify that two robbers were crucified with Christ, but also that Christ hung in the middle. Now, since in that codex verse 29 is section *og’*, as I have noted, through the fault of the scribe, section *ois’* was left out, which, because it is related only by Mark and Luke, pertains to canon *d’*. Therefore, it is faulted that the scribe skipped from *kai* to *kai*.
D Let us add here those numbers with the correction: Alex. [reads] *sid’*, *a’*, *sis’*, *a’*, *stē’*, *b’*, *siē’*, *b’*, *sith’*, *b’*. Correction: *sid’*, *a’*, *sis’*, *a’*, *stē’*, *b’*, *siē’*, *b’*, *sith’*, *b’*. [It] failed therefore from *a’* to *d’* and so on. Therefore, the Alexandrian codex, which omitted this verse, defended the integrity of this verse. But it is understood that the scribe of the Alexandrian codex blundered here on purpose. For when he had once omitted verse 28, and did not wish to correct this error, he corrupted the canons on purpose, while maintaining the order of the sections, so that the defect would not appear. But why he would not want to correct his error was due to the man’s stubbornness, or negligence, or love of gain. I believe the latter was at fault, lest he lose his pay if a defect or an addition appeared at the top or bottom of the page. For otherwise there would have been no necessity to corrupt the markings of the canons. Saint Thecla, therefore, wrote codices in the age of the apostles for contracted pay, very perfidiously. See what I have said below, on Luke xxi, 17. --- [x] It was suspect of its Greek. (y) Thus one of mine. The other, the common version. The word...
A "What have I to do with thee?" John 2, 4. Many codices: with the change of *col* to *sou*, by those who were ignorant of the sense of the phrase, which is very common among the Septuagint translators. "And were baptizing." 3, 22. In the plural, because of what is said below, "Jesus himself did not baptize, but his disciples," ch. 4, v. 2. "His disciples." 4, 31. Some books have "his" written out.
"I came not to call the righteous, but sinners." Mark 2, 17. Some codices and the Vulgate, Syriac, (y) Gothic, Coptic, and Ethiopic versions. It is in Luke, which follows in ours, "to repentance," and it was added both in that evangelist and in Matthew, from the Lectionaries.
"Likewise to her." 12, 31. So some good books and the Vulgate, Syriac, and Ethiopic.
"Of the world." 40, 40. Many codices and the Vulgate Gothic without the addition of "my," which was added from Matthew. "Or" (for which in the editions is "and," from Matthew) "the hour." 13, 52. A great weight of codices, and the Vulgate.
"Spread for you." 14, 15. The Alexandrian and some other approved ones, and indeed the exemplar of the Vulgate. Nor is Luke, the follower of Mark, otherwise. The middle word "prepared," which is in ours, was an explanation of "spread," placed in the margin, and from there translated by some scribe into the middle of the page.
"And not finding by what way they might bring him in." Luke 5, 19. So the Alexandrian and the Cantabrigian, and many other approved ones, through "by what way," which in most printed copies is an explanation of the genuine reading.
"All my fruits." 12, 18. Thus simply the Lin. and Cant. and the Vulgate at the beginning, as it seems. The following, (b) "and my good things," were first inscribed in the margin from the verse immediately following, then soon crept into the text, and now occupy codices universally.
"Were healed by unclean spirits." 6, 18. The Alexandrian and other codices, the Vulgate, and Ethiopic are entirely correct. "And" was later inserted before "were healed," as it now is in the editions, to remove an obscurity, lest otherwise it might seem that only those possessed by demons were healed, and not the others also who had come there for the sake of a cure.
"Since he is a friend," simply. 14, 6. Very many codices, and the Syriac and Vulgate at the beginning. "For" was added without doubt to complete the sense: no one would have expunged a particle of this kind.
"Lo, your house is left unto you." 15, 55. The best codices, by a great consensus. "Desolate," which was added in ours, is noted by Lucas Brug. and Grotius to have been transcribed from Matthew.
"Without purse and scrip, did you lack anything?" 22, 35. Some codices are entirely correct. For neither is mention made in the immediate context, except of the bag and the scrip. The middle addition, "and shoes," which is in ours, was first inscribed in the margin by some reader, from chapter 10, v. 4. Euthymius treated the codices.
(e) Millius wished to write "happenings." Mine have "things happened." (f) From the examples which Millius has put forward here, it appears that he calls those readings approved which the Latin Vulgate has. (g) These all, for the Latin Vulgate, without the better Greek codices, prove nothing: but with the better Greek codices, they always prove against the Latin Vulgate. For they indicate in most cases the more recent corruptions of the Latin version. This is understood through an induction of examples. (h) Both of mine preserve it. However, it has "fruits," as it is to be written. "Produce" is stored in a granary: "fruits," of that kind, are kept in stables.