bow before him, and join the great confession: "Thou art the Christ, the Son of the living God."

Him we behold a sorrowful man in the dimness of a faroff age and land, burdened and smitten by the power of sin, suffering for us, the just for the unjust, to bring us to God. Him, we behold above the convulsions of the ages, the halo about his majestic head shining as the sun down all the tract of time, his voice speaking promise and peace amid the confusion of human affairs. Him, we behold seated on the right ' hand of majesty on high, all power given unto him in heaven and on earth, and on his head are many crowns. Him, we joyfully confess "King of kings and Lord of lords"; we offer the prayer which he has taught us: "Thy kingdom come"; we accept the command and the promise which he has given us: "Seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you"; and, in the expectation that his kingdom shall fill the earth, we consecrate our lives to his service. And, entering into the joy of all the redeemed, with all who have tasted and seen that the Lord is gracious, we offer him our homage: "Worthy is the Lamb that was slain to receive power and wisdom and strength and honor and glory and blessing; for thou hast redeemed us to God out of every kindred and tongue and people and nation. Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father, unto him be glory and dominion forever and ever. Amen."

ARTICLE V.

OUR LORD'S SACERDOTAL PRAYER-A NEW CRITICAL TEXT, DIGEST, AND TRANSLATION.

BY A. WELLINGTON TYLER, B.A., NEW YORK.

MOST appropriately the first productions of the new-born printing-press were copies of the scriptures: the earliest, indeed, the Latin Bible of 1452, afterward the Hebrew of 1488, and early in the sixteenth century the Greek and Latin Polyglot of Cardinal Ximenes, known as the Complutensian from the place of its publication, and the Greek Testament of Erasmus, published at Basle. The fifth edition of the latter, published in 1535, with some modifications from Beza's editions, formed the basis of the present so-called Received Text. Very unfortunately, Erasmus prepared his first edition very hastily, in order to publish it in advance of the Complutensian, and not only did not seek out the best manuscripts he could have obtained, but was not faithful in the use of those he did have. Where there were gaps in his codices he supplied the missing portions by translating the Latin Vulgate, producing readings found in no known Greek manuscript. Thus weak is the critical authority of the Received Text.

Very little was accomplished toward constructing a truly critical text until the time of Griesbach, who announced those canons of criticism which have been substantially adopted by all revisers since. During the present century exceedingly rich treasures of ancient Greek manuscripts have been exhumed from the dust of ages, and our knowledge of those already in our possession so greatly increased, that our former acquaintance with some of the most valuable seems meagre indeed. In the faithful use of these ancient witnesses for the recovery of the original text, Tischendorf and Tregelles have acquired a world-wide renown.

The text presented herewith is an attempt in the same

direction with theirs, and was constructed before Tischendorf had issued the sixth part of his eighth edition, that containing this passage. The only change made since the reception of that part is the omission of σov in verse 17. But four readings are adopted in the text which have not fourth century authority; and but six not supported by a majority of the five great manuscripts ABCD-and in three of these cases a majority of the five do not concur. (See Swoŋ in verse 2.) The punctuation of many editions of the Greek Testament is very redundant; that of the text has been carefully revised, as has also been the accentuation. Conformably to the usage of the uncials, ν ἐφελκυστικὸν has been uniformly added in the text.

In uncial manuscript citations the digest, subjoined to the text, presents all contained in the latest editions of Alford, Tregelles, and Tischendorf; and a few citations found in neither of them. At the time our most venerable codices were transcribed, a very corrupt pronunciation of Greek had come into common use, and from similarity of sound there was constant confusion in writing, between at and e; et and; n, and eɩ; n, oɩ and v; o and w, and in later times even e and ŋ. These fruitful causes of various readings, or itacisms, are illustrated in the digest, as well as several examples of the fatal homoioteleuton, or omission from similarity of ending, which has occasioned such grievous hiatus, even in our most valuable manuscripts. In the uncials, v at the end of a line was often denoted by a stroke over a vowel. As the addition of might change the case, gender, or person, of a word, it is important to know by whom it was written. (See еyvwкā in verse 7.) Concerning the subjects glanced at in these preliminary remarks, full information may be found in Tregelles's Account of the Printed Text of the Greek Testament, Scrivener's Introduction to the Criticism of the New Testament, the latest English editions of Horne's Introduction, edited and enlarged by Tregelles, and in the Prolegomena to the critical Greek Testaments cited below.

The translation aims to represent the shades of thought

in this sublime prayer, more nearly than is possible in a popular version; and to note the force of the original as nearly as may be.

The unical manuscripts containing John xvii. are:

Codex Sinaiticus, Century IV., ° a corrector of Cent. VII.; A Codex Alexandrinus, Century V.; B Codex Vaticanus, Century IV., B2 a corrector of Cent. IV., and B3 one of Cent. VI or VII.; C Codex Ephraemi, Century V., C2 a corrector of Cent. VI., and C3 one of Cent. IX.; D Codex Bezae, Century VI., has many correctors; E Codex Basileensis, Century VIII.; F Codex Boreeli, Century IX. or X.; G Codex Harleianus, Century IX. or X.; H Codex Hamburgensis, Century IX. or X.; K Codex Cyprius, Century IX.; L Codex Regius Parisiensis, Century VIII.; M Codex Campianus, Century IX. or X.; S Codex Vaticanus, No. 354, A.D. 949; U Codex Venetus Marcianus, Century IX. or X.; X Codex Monacencis, Century IX. or X.; Y a fragment in the Barberini Library at Rome, Century VIII. or IX.; T Codex Tischendorfianus IV., A.D. 844; A Codex San-Gallensis, Century IX.; A Codex Oxoniensis, Century VIII. or IX.; II Codex Petropolitanus, Century IX.

Four important Cursives are: 1 Codex Basileensis, Century X.; 33 Codex Colbertinus (called the "Queen of the Cursives "), Century XI.; 69 Codex Leicestrensis, Century XIV.; y-scr, a valuable evangelisterium of Century XII, collated by F. H. Scrivener.

The critical Greek Testaments cited are: Tisch. Tischendorf's Eighth edition, 1869; Ti. Tischendorf's Seventh edition, 1859 (cited only where it differs from Tisch.); Tr. Tregelles's, 1860; Alf. Alford's Sixth edition, 1868; Ln. Lachmann's 1842; Wd. Wordsworth's Sixth edition, 1868; 5 the commonly called Received Text; 5 errors (or corrections?) in American and Mill's editions.

In the digest the word "with" is used in a technical and double sense, referring to codices it signifies "by authority of," and to Greek Testaments, "in company with." mg., a marginal reading equal to that in the text; rel., reliqui, which is used exhaustively for all MSS. not cited for some other reading; txt., text. A* after a MS. signifies an original reading which has been corrected by a later hand. Where two hands in a MS. agree against a third, it is expressed as in verse 11, where the second and third hands of B and the first and third of II omit kaì before ueîs; and the first of B and second of II insert it.

1

Ταῦτα ἐλάλησεν [ὁ] ̓Ιησοῦς, καὶ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανόν, εἶπεν· Πάτερ, ἐλήλυθεν ἡ ὥρα· δόξα 2 σόν σου τὸν υἱὸν ἵνα ὁ υἱὸς δοξάσῃ σέ· καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός, ἵνα πᾶν ὃ δέδωκας αὐτῷ δώσῃ 3 αὐτοῖς ζωὴν αἰώνιον. αὕτη δέ ἐστιν ἡ αἰώνιος ζωή, ἵνα γινώσκωσιν σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας 4 Ἰησοῦν χριστόν. ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς, τὸ ἔργον

....

Verse 1. ελαλησεν with ABCDEGHKLMSUΧΥΓΔΛΠ 1 33 69 5 and all the critical texts λελαληκεν Ν y-scr — ο Ιησους with ACDL rel. Tr. Ti. Alf. Ln. Wd. 5 omit o NB Tisch. From the apparent caprice with which the MSS. insert or reject the article before Ιησους, throughout John, it is exceedingly doubtful whether it should be inserted here; accordingly it is enclosed within brackets. επαρας and ειπεν with NBC*DLMmg. X 133 69 Tisch. Tr. Alf. Ln. . . . . επηρε and και ειπεν ACY rel. Ti. Wd. s.... ειπεν omitting και G — ινα without και with NABC*D 1 and all the critical texts. ινα και CLXY 33 69 rel. 5 without σου with

Ο υιος

BC*- Tisch. Tr...ο υιος σου AC DLY rel.
For δοξαση ΗΜΔ 33

Ln. Wd. 5 Alf. [σov]....omits o K.

read δοξάσει.

2. Omits αυτω after εδωκας 69

παν ο δεδωκας with NABCD

LY rel. and all the critical texts....εδωκας EGHKΟΔΛΠ. δωση with NACX 33 rel. Tisch. Tr.txt. Ln. Wd. 5....δωσει Β ΕΗ ΥΓΔΛΠ 1 69 Tr.-mg. Ti. Alf. (to avoid the subj. fut.?).. - For αυτοις *

δως L.... εχη (without αυτοις) D....δωσω *

1 These things spake Jesus, and having lifted up his eyes to heaven, said : Father, the hour has come; glorify thy Son that 2 the Son may glorify thee; as thou gavest him power over all flesh, that all which thou hast given him, he might give to them. 3 life eternal. And this is that eternal life, that they might know thee the only true God, and him thou sentest, Jesus Christ.