heir way of
exhibiting the text, St. John is made to say that 'the multitude which
was with Jesus, testified _that_ He called Lazarus out of the tomb and
raised him from the dead': which is not only an entirely different
statement, but also the introduction of a highly improbable
circumstance. That many copies of the Old Latin (not of the Vulgate)
recognize [Greek: hoti], besides the Peshitto and the two Egyptian
versions, is not denied. This is in fact only one more proof of the
insufficiency of such collective testimony. [Symbol: Aleph]AB with the
rest of the uncials and, what is of more importance, _the whole body of
the cursives_, exhibit [Greek: hote],--which, as every one must see, is
certainly what St. John wrote in this place. Tischendorf's assertion
that the prolixity of the expression [Greek: ephonesen ek tou mnemeiou
kai egeiren auton ek nekron] is inconsistent with [Greek:
hote][101],--may surprise, but will never convince any one who is even
moderately acquainted with St. John's peculiar manner.

The same mistake--of [Greek: hoti] for [Greek: hote]--is met with at
ver. 41 of the same chapter. 'These things said Isaiah _because_ he saw
His glory' (St. John xii. 41). And why not '_when_ he saw His glory'?
which is what the Evangelist wrote according to the strongest
attestation. True, that eleven manuscripts (beginning with [Symbol:
Aleph]ABL) and the Egyptian versions exhibit [Greek: hoti]: also Nonnus,
who lived in the Thebaid (A.D. 410): but all other MSS., the Latin,
Peshitto, Gothic, Ethiopic, Georgian, and one Egyptian version:--
Origen[102],--Eusebius in four places[103],--Basil[104],--Gregory of
Nyssa twice[105],--Didymus three times[106],--Chrysostom twice[107],--
Severianus of Gabala[108];--these twelve Versions and Fathers constitute
a body of ancient evidence which is overwhelming. Cyril three times
reads [Greek: hoti][109], three times [Greek: hote][110],--and once
[Greek: henika][111], which proves at least how he understood the place.

Sec. 2.

[A suggestive example[112] of the corruption introduced by a petty
Itacism may be found in Rev. i. 5, where the beautiful expression which
has found its way into so many tender passages relating to Christian
devotion, 'Who hath _washed_[113] us from our sins in His own blood'
(A.V.), is replaced in many critical editions (R.V.) by, 'Who hath
_loosed_[114] us from our sins by His blood.' In early times a purist
scribe, who had a dislike of anything t