of 'Various
Readings,' because I consider that expression to be incorrect and
misleading[13]. Freely allowing that the term 'variae lectiones,' for
lack of a better, may be allowed to stand on the Critic's page, I yet
think it necessary even a second time to call attention to the
impropriety which attends its use. Thus Codex B differs from the
commonly received Text of Scripture in the Gospels alone in 7578 places;
of which no less than 2877 are instances of omission. In fact omissions
constitute by far the larger number of what are commonly called 'Various
Readings.' How then can those be called 'various readings' which are
really not readings at all? How, for example, can that be said to be a
'various reading' of St. Mark xvi. 9-20, which consists in the
circumstance that the last 12 verses are left out by two MSS.?
Again,--How can it be called a 'various reading' of St. John xxi. 25, to
bring the Gospel abruptly to a close, as Tischendorf does, at v. 24?
These are really nothing else but indications either of a mutilated or
else an interpolated text. And the question to be resolved is,--On which
side does the corruption lie? and, How did it originate?

Waiving this however, the term is objectionable on other grounds. It is
to beg the whole question to assume that every irregularity in the text
of Scripture is a 'various reading.' The very expression carries with it
an assertion of importance; at least it implies a claim to
consideration. Even might it be thought that, because it is termed a
'various reading,' therefore a critic is entitled to call in question
the commonly received text. Whereas, nine divergences out of ten are of
no manner of significance and are entitled to no manner of
consideration, as every one must see at a glance who will attend to the
matter ever so little. 'Various readings' in fact is a term which
belongs of right to the criticism of the text of profane authors: and,
like many other notions which have been imported from the same region
into this department of inquiry, it only tends to confuse and perplex
the judgement.

No variety in the Text of Scripture can properly be called a 'various
reading,' of which it may be safely declared that it never has been, and
never will be, read. In the case of profane authors, where the MSS. are
for the most part exceedingly few, almost every plausible substitution
of one word for another, if really entitled to alteration, is looked
upon as a various rea