1. The Philoxenian Syriac, made by Polycarp, at the instance of Philoxenus, bishop of Hierapolis in Syria, between the years 488 and 518, and afterwards revised by Thomas of Heraclea in 616, is of great value in sacred criticism, both on account of the servility with which every word and phrase of the Greek text has been imitated, etymological niceties not excepted; and because the MSS. which formed its basis, and which must have been older than any now in existence, are supposed to have contained the text of Origen.* The MSS with which it was afterwards collated are expressly stated by Thomas himself to be "very excellent and correct copies." They were found in the Antonian Monastery at Alexandria.†

ܘܡܬܬܘܕܝܢܐܫܬ : In this version the passage is thus rendered

1000 41: lo\\ AS? 20μao? 111; 2010b) loi "and confessedly great is the mystery of the good fear of God, who was manifested in the flesh," etc. That eos existed in the MSS. from which the version was made, is placed beyond all doubt by the fact, that in all the other passages of the New Testament in which the word voeßeia occurs, the words addition of lo GOD. These instances are thirteen in number; the uniformity in the rendering of which, makes the deviation in the present case the more remarkable. What adds to the certainty of our conviction that ɛós was in those MSS. is the striking coincidence, that it is found in chap 2: 10, the only Aw? 20pas

"good fear," alone are used, without the

ܫܦܝܪܘܬ ܕܚܠܬ other passage whiclh contains the rendering

"the good fear of God;" though there it only forms part of the word sooɛßeia, which the phrase in question is designed to express.

Another circumstance must not be left unnoticed. In every other instance in which, in the Philoxenian version, a noun is put in construction with o God, the latter has Dolath, the

regular sign of the Genitive, prefixed to it; as is of

Hug's Introduction, Vol. I. p. 374, and Eichhorn's Repertorium, VII. Theil, S. 74.

lo, "O man of God;"; as "the kingdom of God;" but, in the phrase before us, the Dolath is omitted, and the words are given precisely as the Peshito Syriac translates goẞos ou. The remark of Michaelis,* that "a single Olaph added at the end of A would make a considerable alteration," is so far just, as it would, by putting that word in the emphatic state, disengage it from o, which would then begin the following sentence; whereas the translator meant them to be connected. And, having purposely introduced the word for os at the end of the former clause, he could not conveniently repeat it, as that would have been to represent the Greek as reading Θεοῦ Θεὸς ἐφανερώθη. He therefore preferred the other alternative.

The Latin translation of Professor White, the Editor of this version, is calculated to lead the reader to suppose that the Syriac favours the lection o qaveon, which it by no means does. He gives it, "mysterium pietatis, quod," etc. whereas it should have been, "mysterium timoris Dei, qui."

In the margin of the Philoxenian is the various reading oo; but this is only intended more definitely to mark Jo God as the immediate antecedent to the verb, and is the fuller and more usual form of the relative. Thus, chap. 2: 3, 4, oor los Poor God who willeth that "all," etc. 6: 13, 0022? We? 007 10" God who quickeneth all." Acts 4: 24, 2007 1 001 "Thou art God who didst make," etc. If, therefore, we admit the reading into the text, the form will be parallel with that of the passages just quoted :

212 007 10 God who was manifested, etc. Had Professor White attended to the frequent occurrence of this form, and given a verbal translation in which the word Dei was used, he never could have said, as he does in his note: "Cum vero nomen masc. generis in sententia non praecedat, vocabulo qui in textu non sum usus.'

* Introduction, Vol. II. p. 72.

2. The Arabic of the Polyglott has the following para

phrastic version :

سر

هذه المناقب ذكر بها بجسامه الديانة الحسنة الآله ظهر ببسرة

"remember this principle, the great mystery of the true religion: GoD appeared in the flesh." That this version was made immediately from the Greek, and that it was executed in Africa, has been proved by Michaelis and Hug; but at what time it was made, has not been ascertained, though it must have been between the seventh and eleventh centuries. With the above text, that published under the superintendence of Solomon Negri, London 1727, agrees, except in the first clause of the verse, where the version is rendered more literal.

3. The Slavonic version exhibits "GOD was manifested in the flesh." This version, which is very literal, was made from Greek MSS. in the ninth century, but these MSS. may reasonably be regarded as expressing the text of an earlier period. The position which Porson assumes in regard to it will not be disputed. "I am content to produce the authority of this version for no more than a tolerable proof what was the usual reading in the sixth, or (if, when you find it turned against you, you should be zealous to depress its value) in the seventh and eighth centuries."* The reading, which we have just given, is not only found in all the printed editions of the Slavonic N. T. but also in all the MSS. some of which are of the eleventh century; and all of which, as well as the Editio Princeps, and the text of the second edition of the Slavonic Bible, omit 1 John 5: 7.

4. The Georgian, which was made about the year 600, from Greek MSS. also reads "GOD manifest in the flesh." It is true this version underwent a revision about the middle of the last century; but it does not appear that any different reading was found either in this passage, or with respect to the omission of 1 John 5: 7, in which it agreed with other ancient versions.

III. FATHERS. Though we meet with no formal quotation of the passage before the middle of the third century, yet in one or two places of the earliest of the Fathers, certain modes of expression occur which seem to presuppose, and to have been produced by, the common reading.

* Letters to Travis, p. 201.

1. Ignatius, bishop of Antioch, A. D. 107, writes, in his Epistle to the Ephesians, chap. 7. Εἷς ἰατρός ἐστιν σαρκικός τε καὶ πνευματικός, γεννητὸς καὶ ἀγέννητος, ἐν σαρκὶ γενόμενος Θεός. There is one Physician, both corporeal and spiritual, begotten and unbegotten, Gon born in the flesh.” In chap. 19, his language, though still not identical, is perfectly coincident: Πῶς οὖν ἐφανερώθη τοῖς αἰωσιν—παλαιὰ βασιλεία διεφθείρετο, Θεοῦ ἀνθρωπίνως φανερομένου. “ How then was he manifest ed to the world-the old kingdom was destroyed when GOD was manifested as man."

2. Hippolytus, A. D. 220, in his Homily against Noëtus, chap. 17. Οὗτος προελθὼν εἰς κόσμον Θεὸς ἐν σώματι ἐφανερώθη. "He coming into the world, was God manifested in the body."

3. Dionysius Alexandrinus, A. D. 260, is the first who expressly cites the words in his Epistle against Paul of Samosata. Εἷς ἐστὶν ὁ Χριστὸς, ὁ ὧν ἐν τῷ πατρὶ συναΐδιος Λόγος· ἐν αὐτ τοῦ πρόσωπον, ἀόρατος Θεὸς, καὶ ὁρατὸς γενόμενος· Θεὸς γὰρ ἐφανερώθη ἐν σαρκί, “Christ is one, who is in the Father, the co-eternal Word. There is one person of him who is the invisible God, and who became visible; for God was manifested in the flesh."

4. Athanasius, A. D. 326. Not to insist on the words. Φωβεῖσθαι τὴν περὶ τοῦ τηλικούτου μυστηρίου ζήτησιν, ὁμολογεῖν δὲ ὅτι πεφανέρωται Θεὸς ἐν σαρκὶ κατὰ τὴν ἀποστολίκην παράδοσιν : “ That they be afraid to search into so great a mystery, but that they confess that GoD was manifested in the flesh, according to the apostolic tradition;" as the Book on the Incarnation of the Word, in which they occur, is not clearly proved to be the work of this Father, though there can be little doubt it was written in or near his time; we are furnished with a quotation of the passage, in his fourth Epistle to Serapion, introduced in such a manner as clearly to show that eos, and neither ὅς nor ὅ, was the reading of his text. ̓́Εχουσι γὰρ Απόστολον συγγνώμον αὐτοῖς νέμοντα, καὶ οἰονεὶ χεῖρα αὐτοῖς ἐν τῷ λέγειν ἐκτείνοντα, ὅτι καὶ ὁμολογουμένως μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον, Θεὸς ἐφανερώθη ἐν σαρκί. For they have the Apostle offering them an apology, when, stretching out, as it were the hand to them, he says, And confessedly great is the mystery of Godliness: GOD was manifested in the flesh."

5. Gregory Nyssene, A. D. 370, frequently quotes and refers to the words in connexions which admit of no other reading but Θεός. Thus, in his second Oration. Πεισθέντες ὅτι ἀλη

θῶς Θεὸς ἐφανερώθη ἐν σαρκὶ, ἐκεῖνο μόνον ἀληθινὸν τῆς εὐσε βείας μυστήριον εἶναι, κ. τ. λ. "Being persuaded that in truth GOD was manifested in the flesh. This same is the only true mystery of Godliness,” etc. Again, Oration IV. Πάντες οἳ τὸν λόγον κηρύσσοντες ἐν τούτῳ τὸ θαύμα του μυστηρίου καταμη νύουσιν· ὅτι Θεὸς ἐφανερώθη ἐν σαρκὶ, ὅτι ὁ Λόγος σαρξ ἐγένε

το

"All who preach the word, pronounce the wonder of the mystery to be in this: That GOD was manifested in the flesh, that the Word was made flesh," etc. And in his tenth Oration, when proving the divinity of our Lord from Rom. 9: 5, Tit. 2: 13, and 1 Tim. 3: 16, he states in reference to the last passage: Τιμοθέῳ δὲ διαῤῥήδην βοᾷ ὅτι ὁ Θεὸς ἐφανερώθη ἐν σαρκί. “ And to Timothy, he explicitly and loudly declares, that GOD was manifest in the flesh."

6. Chrysostom, A. D. 398, quotes and expounds the passage in his Commentary thus: Καὶ ὁμολογουμένως, φησὶ, μέγα ἐστὶ τὸ τῆς εὐσεβείας μυστήριον. Θεὸς ἐφανερώθη ἐν σαρκὶ, ἐδικαιώθη ἐν πνεύματι τουτέστιν ἡ οἰκονομία ἡ ὑπὲρ ἡμῶν. Μὴ μοι εἴπης τοὺς κώδωνας μηδὲ τὰ ἅγια τῶν ἁγίων, μηδὲ τὸν ἀρχιερέα. στυλὸς ἐστὶ τῆς οἰκουμένης ἡ ἐκκλησία. Εννόησον τὸ μυστή ριον, καὶ φρίξαι ἔχεις. Καὶ μυστήριον ἐστὶ, καὶ μέγα, καὶ εὐσε βείας μυστήριον, καὶ ὁμολογουμένως, οὐ ζητουμένως, αναμφίβο λον γὰρ ἐστίν. ̓Επειδὲ περὶ ἱερέων διαταττόμενος, εἰς ἕτεραν ἀνάγει τὸ πράγμα, λέγων· Θεὸς ἐφανερώθη ἐν σαρκὶ, τουτέστιν ὁ Δημιουργός. « And confessedly great, he says, is the mystery of godliness: God was manifested in the flesh, justified in the spirit. This is the economy under which we live. Tell me not of the bells, nor of the holy of holies, nor of the high priest. The church is the pillar of the world. Consider the mystery and tremble. For it is a mystery, and great, and a mystery of godliness, and confessedly and indisputably such; for it is of no doubtful meaning. After having given charge concerning ministers, he brings forward a different subject, saying: Gop was manifested in the flesh, i. e. the CREATOR." And commenting further on it, he adds: Διὰ τοῦτο φησὶν ὁμολογουμένως μέγα ἐστὶ, καὶ γὰρ ὄντως μέγα. "Ανθρωπος γὰρ ἐγένετο ὁ Θεὸς, καὶ Θεὸς ὁ ἄνθρωπος. “On this account, he says, it is confessedly great. For it is in reality great: Gon became man, and man, God."

In his Homily on John 1: 18, when treating of the invisibility of God, he argues as follows: Εἰ δὲ ἀλλαχοῦ φησὶ, Θεὸς ἐφανερώθη ἐν σαρκὶ, μὴ θαυμάσης· ὅτι ἡ φανέρωσις διὰ τῆς σαρκὸς, οὐ μὴν κατὰ τὴν οὐσίαν γέγονεν. ̓Επεὶ ὅτι καὶ αὐτὸς ἀορατὸς