liance is to be placed even in
such a combination of authorities. This is one of the places which the
Fathers pass by almost in silence. Chrysostom[405] however, and
evidently Cyril Alex.[406], as well as Ammonius[407] convey though
roughly a better sense by quoting the verse with [Greek: epoiese] for
[Greek: tetereken]. Antiochus[408] is express. [A and eleven other
uncials, and the cursives (with the petty exception already noted),
together with the Peshitto, Harkleian (which only notes the other
reading in the margin), Lewis, Sahidic, and Gothic versions, form a body
of authority against the palpable emasculation of the passage, which for
number, variety, weight, and internal evidence is greatly superior to
the opposing body. Also, with reference to continuity and antiquity it
preponderates plainly, if not so decisively; and the context of D is
full of blunders, besides that it omits the next verse, and B and
[Symbol: Aleph] are also inaccurate hereabouts[409]. So that the
Traditional text enjoys in this passage the support of all the Notes of
Truth.]

In accordance with what has been said above, for [Greek: Aphes auten;
eis ten hemeran tou entaphiasmou mou tetereken auto] (St. John xii. 7),
the copies which it has recently become the fashion to adore, read
[Greek: aphes auten hina ... terese auto]. This startling
innovation,--which destroys the sense of our Saviour's words, and
furnishes a sorry substitute which no one is able to explain[410],--is
accepted by recent Editors and some Critics: yet is it clearly nothing
else but a stupid correction of the text,--introduced by some one who
did not understand the intention of the Divine Speaker. Our Saviour is
here discovering to us an exquisite circumstance,--revealing what until
now had been a profound and tender secret: viz. that Mary, convinced by
many a sad token that the Day of His departure could not be very far
distant, had some time before provided herself with this costly
ointment, and 'kept it' by her,--intending to reserve it against the
dark day when it would be needed for the 'embalming' of the lifeless
body of her Lord. And now it wants only a week to Easter. She beholds
Him (with Lazarus at His side) reclining in her sister's house at
supper, amid circumstances of mystery which fill her soul with awful
anticipation. She divines, with love's true instinct, that this may
prove her only opportunity. Accordingly, she '_anticipates_ to anoint'
([Greek: proela