MINSTRELS-This custom of having musical instruments at funerals, was by the Jews borrowed from the Greeks. MONEY-CHANGERS-Those who supplied the Jews, who came from different parts in Judea and foreign countries, with money to be paid back at their respective homes, or which they had paid before they began their journey. The half shekel, paid yearly to the temple, was collected with great exactness in the month of Adar. In changing the shekels, the changers exacted a kolbon as a fee. Perhaps they also exchanged the money of other countries for that current in Jerusalem. OIL IN THEIR VESSELS-In the East, in many places, instead of the torch and flambeaux, when they go out at night, they carry a pot full of oil in one hand, and a lump of oiled rags in the other. OUTER DARKNESS-Feasts were anciently given in illuminated rooms. Those who were turned out at night, in contrast were said to be cast into outer dark ness. This is alluded to in the New Testament. PURSES-The ancients wore flowing robes: these required a girdle round the waist; and of these girdles, one end, doubled and sewed, served for a purse. RIGHT AND LEFT HAND-The Sanhedrim placed those to be justified on the right hand, and those to be condemned on the left hand. RISE UP IN JUDGMENT-Among the Jews and Romans, when witnesses accused criminals, they rose from their seats. ROARING LION - "The lion has roared, who will not fear?" The lion does not usually set up his horrid roar, till he beholds hís prey, and is just going to seize it. SACKCLOTH AND ASHES-Luke xi, 13. This expression of sorrow was common in all eastern countries. Homer, three thousand years ago, thus represents Achilles when he heard of the death of Patroclus: A sudden horror shot through all the chief, ILLIAD Xviii. v. 23. SALT HAS LOST ITS SAVOR-Maundrel, in his travels near Aleppo, says, "I found veins of salt, of which the part exposed to the air, sun, and rain, had lost its savor, while that below the surface preserved its saltness." SALUTE YOUR BRETHREN -The Easterns salute according to rank. The common salutation is laying the right hand on the bosom and a little declining the body. In saluting a person of rank they bow almost to the ground and kiss the hem of his garment. Inferiors kiss the feet, the knees, or garments of superiors. Equals kiss the beard, the cheek, or the neck. "Salute no man by the way," was an order given when great despatch was required. STONE SHALL FALL-The Jews had two methods of stoning; one was by throwing a person down among great stones----the other was by throwing stones, or letting a great stone fall upon him. Luke xx, 18. STRAINING OUT A GNAT----An allusion to the filtering of wine for fear of swallowing an unclean insect. STRAIT GATE-At the banquets of the ancients, the guests entered by agate, designed to receive them. On the coming of the guests this gate was made narrow, the wicket only being left open; and the porter standing to prevent the unbidden from rushing in. When the guests were arrived, the door was shut, and not to be opened to those who stood and knocked without. Matth. vii, 13, and xxv, 11. UPPER MILL-STONE-The Syrians rolled up some in sheet lead, and hung a heavy weight upon the necks of others, whom they cast into the rivers and akes, as a capital punishment. UPPER ROOMS AT FEASTS-At great feasts the seats or couches were arranged like the Greek letter n, the table placed in the middle; the lower end was open for the waiters. The other three sides were enclosed with three couches, whence it was named triclinium--the middle or upper seats were the most honorable, and to these the Scribes and Pharisees aspired. VIALS--Were of common use in the temple service. They were not like those small bottles which we call by that name; but were like cups on a plate, in allusion to the censers of gold. VINEGAR-Vinegar and water were the constant drink of the Roman soldiers. It was kept by the cross for the benefit of the soldiers who waited there. John xix, 29. WATER FOR MY FEET-It was a universal custom among the Easterns, to entertain their guests at their entrance into their houses, with clean water and sweet oil----oil for the head, and water for the feet. Luke vi, 44. WEDDING GARMENT-It was usual for persons to appear at marriage feasts, in sumptuous dress, adorned with florid embroidery. But as travellers were sometimes pressed in, and as they could not be provided with such garments, robes out of the wardrobes of the rich, were tendered to them. If such persons refused this offer, and appeared in their own apparel, it was highly resented, as a token of their pride and contempt for those who invited them. WEEPING AND GNASHING OF TEETH-Unfaithful stewards, (who were often slaves,) if they proved unfaithful in the absence of their masters, were condemned to work in the mines. When they first entered, nothing was heard among them but weeping and gnashing of teeth, because of the intolerable fatigue to which they were subjected. To this the Messiah seems to allude. WHITED SEPULCHRE-The square chambers or cupolas erected over the remains of the great, were kept very clean, and frequently whitewashed. WHITE STONE-In popular judicatures a white stone was a token of absolution or justification, and a black stone, of condemnation. Rev. ii, 17. Mos erat antiquus, nivels atrisque lapillis "It was an ancient custom by white and black stones to absolve and condemn -to condemn the accused by the latter, and to acquit by the former." WILD HONEY-The rocks in Judea were said to be frequented by wild bees; also, the hollow trunks and branches of trees abounded in honey. Thus we find, Psalms lxxxi, 16. Deuteronomy xxxii, 13. "honey out of the stony rock." Table XII. SPURIOUS READINGS. The following words and phrases are rejected from the original text by Griesbach, and many of them by other eminent critics and collators of ancient manuscripts. Many of these interpolations and spurious readings have crept into the text by the remissness of transcribers. Few of them could have been inserted from any design to favor any private opinions. In the historical books, many of them are taken from the other historians. The copyist of Matthew sometimes adding from his recollections words from Mark, or Luke, or John; and in like manner, in transcribing parallel passages in the others, added from Matthew, &c. The marginal readings, which were at first (like our supplements) for explanation, in process of time became the fruitful source of interpolation, being frequently transplanted into the text. The devotion of the transcriber sometimes added an "Amen," and "For thine is the kingdom," &c. And thus, without any evil intention, many spurious readings have crept into the text. Some few, however, appear to have been the result of design. After the Arian heresy enlisted the passions of the belligerents in the war of orthodoxy, there appears to be some ground for ascribing to the pride and jealousy of the polemics, a design to foist into the text, some words favorable to their distinguishing tenets. Some of these were soon detected, and others have continued for many generations. The Greek text now in use has already undergone several purgations; and it is now generally admitted that Griesbach, Michaelis, Tholuc, (to say nothing of Mill and Wetstein,) and their contemporaries, have left little or nothing of this sort for those who succeed them. The reader will see, without any suggestion from us, how little the faith of Christians is jeopardized by all the interpolations now rejected from the common text. No fact, no cardinal truth of Christianity is in the least affected, admitting every word found in the following table to be rejected with the unanimous concurrence of all Christendom. Some, indeed, appear to be rejected without a very overwhelming authority; but all, I think, have more than a bare majority of votes regarding both number and character, against their standsng in the text. Arranged as they appear in the following table, the reader will be able to survey the whole array of them, without any other emotion than that of wonder how, in 2000 years, so few interpolations are now found in the sacred writings, so often transcribed, and by so many hands, when the classics of Greece and Rome yet afford so many. But it may be gratifying to the student of this volume to have a single extract from Michaelis on this subject: "The various readings in our manuscripts of the New Testament have been occasioned by one of the five following causes : "1. The omission, addition, or exchange of letters, syllables, or words, from the mere carelessness of the transcribers, "2. Mistakes of the transcribers in regard to the true text of the original. "3. Errors or imperfections in the ancient manuscript from which the transcriber copied. "1. Critical conjecture, or intended improvements of the original text. "5. Wilful corruptions to serve the purposes of a party, whether orthodox or heterodox. "To the last cause alone I apply the word corruption; for though every text that deviates from original purity, may so far be said to be corrupted; yet as the term is somewhat invidious, it is unjust to apply it to innocent or accidental alterations." Passing over his very interesting illustrations of the first four causes, we shall make an extract or two from what he says under the fifth cause. After referring to the attempted corruptions of the text by the early heretics, Marcion, Lucian, Tatian, Asclepiodotus, Hermophilus, Apollonius, Hesychius, he observes "Of all the sects into which the Christian church has been divided, none have had it in their power to alter the New Testament in a higher degree than the Arians, because they were more than once the ruling party. They have been accused of the most violent corruptions of the sacred text; but though it cannot be denied, that when in power they were as much inclined to persecution as the orthodox themselves; yet the crime of corruption has never been proved in a single instance. They are charged by the ancient fathers of having erased a passage found in the old Latin version of John's gospel, 'quia Deus Spiritus est, ch. iii. 6. Now at least one half the assertion is false, as appears from Blanchini Evangeliarium quadruplex; but admitting the whole to be true, the orthodox convict themselves of error; and not the Arians; for every man acquainted with the criticism of the New Testament, knows that these words are spurious, unless the Latin version is better authority than the Greek original. We have no reason, therefore, to suppose that the celebrated passage in the first epistle of John, which is universally omitted in the old Greek manuscripts, was erased by the fraud of the Arians; and those who support the argument, contradict the accounts of their own party, who relate that when Huneric, king of the Vandals in Africa, made his confession of faith, the true believers appealed to this passage in the Latin version, and that the Arians made no objection. "Though no advocate for heresy, 1 candidly confess that the orthodox themselves have been guilty of the charge which they have laid to others; nor do I confine this assertion to those who have assumed the title without deserving it, but extend it even to such as have even taught the pure and genuine doctrines of the Bible. The hope of acquiring an additional proof of some established doctrine, or of depriving an adversary of some argument in his favor, may seduce even a true believer to the commission of a pious fraud. Or blinded by prejudice, and bound by the fetters of a theological system, he finds his favorite doctrine in every line; he expounds, therefore, not by reason, but by system; his explanations acquire the form of marginal notes, and these marginal notes are at length obtruded on the text. The words oude o uios, Mark xiii. 32. were thought to afford an argument against the divinity of Christ; Ambrose, therefore, was of opinion that they ought to be erased, and says that they were omitted in the old Greek manuscripts. I will not positively affirm that Ambrose was guilty of a falsehood, but this at least is certain, that no manuscript exists at present, in which they are not found. But admitting the pious father to have spoke the truth, and that he had actually a copy of a Greek manuscript, in which the words were omitted, it is natuaal to attribute the omission to the same motives as those by which he was actuated himself." We arranged the spurious readings, so far as they are at all worthy of notice, in the order of the books in which they are found. Some of them found in the article and in particles not always translated, are unworthy of notice. MATTHEW. No. 1, chapter iv. verse 18. Jesus. No. 2, v. 27. By the ancients. No. 3, vi. 13. For thine is the kingdom, the power, and the glory, forever. Amen. Other copies read it, For thine is the kingdom, for ever. Amen. And others read it, For thine is the kingdom, and the power, and the glory of the Father, and the Son, and the Holy Spirit. No. 4, vi. 18, Openly. No. 5, viii. 25. His. No. 6, viii. 29. Jesus. No. 7, viii. 32. Of swine, (before the word rushed.) No. 8, ix. 13. To reformation. No. 9, ix. 35. Among the people. No. 10, xii. 8. Even. No. 11, xii. 35. Of the heart. No. 12, xiv. 19. And, (before took.) No. 13, xiv. 22. Jesus. No. 14, xiv. 22. His, (before disciples.) No. 15, xiv. 25. Jesus. No. 16, xv. 4. They, (before father.) No. 17, xv. 8. Address me with their mouth. No. 18, xvi. 8. To them. No. 19, xvi. 20. Jesus. No. 20, xviii. 25. And, (after go.) No. 21, xviii. 29. At his feet and. No. 22, xviii. 35. Their trespasses. No. 23, xix. 19. They, (before father.) No. 24, xix. 25. His. No. 25, xx. 6. Idle. No. 26, xx. 22, And to be baptized with the baptism that I am baptized with. No. 28, xx. 26. But. No. 29, xxi. 33. Certain. No. 30, xxiii. 8. The Messiah. No. 31, xxiv. 20. The, (before Sabbath.) No. 32, xxiv. 36. The, (before hour.) No. 33, xxiv. 36. My, (before father.) No. 34, xxv. 19. But, (before go.) No. 35, xxv. 13. Wherein the Son of Man cometh. No. 36, xxv. 31. Holy. No. 37, xxv. 44. Him. No. 38, xxvi. 9. Ointment. No. 39, xxxii. 35. That it might be fulfilled which was spoken by the Prophet, they parted my garments among them, and upon my vesture did they cast lots. No. 40, xxvii. 54. By night. No. 41, xxviii. 19. Therefore. No. 42, xxviii. 20. Amen. MARK. No. 43, i. 2. Before thee. No. 44, i. 13. There. No. 45, ii. 17. To repentance. LUKE. No. 79, i. 75, Of life. No. 80, iii. 19, Philip's. No. 81, iv. 8, Get thee be- JOHN. No. 116, i. 29, John. No. 117, i. 44, Jesus. No. 118, ii. 22, To them. ACTS OF APOSTLES. No. 144, i. 14, And in prayers. No. 145, ii. 30, According to the flesh he |