the two others from
that is explained by that besetting fault of transcribers which is
termed Omission. Above all, the Traditional reading is proved by a
largely over-balancing weight of evidence.

(2) 'To examine other passages equally in detail would occupy too much
space.' So says Dr. Hort: but we must examine points that require
attention.

St. Mark viii. 26. After curing the blind man outside Bethsaida, our
Lord in that remarkable period of His career directed him, according to
the Traditional reading, ([Symbol: alpha]) neither to enter into that
place, [Greek: mede eis ten komen eiselthes], nor ([Symbol: beta]) to
tell what had happened to any inhabitant of Bethsaida ([Greek: mede
eipes tini en te kome]). Either some one who did not understand the
Greek, or some matter-of-fact and officious scholar, or both, thought or
maintained that [Greek: tini en te kome] must mean some one who was at
the moment actually in the place. So the second clause got to be omitted
from the text of B[Symbol: Aleph], who are followed only by one cursive
and a half (the first reading of 1 being afterwards corrected), and the
Bohairic version, and the Lewis MS. The Traditional reading is attested
by ACN[Symbol: Sigma] and thirteen other Uncials, all Cursives except
eight, of which six with [Symbol: Phi] read a consolidation of both
clauses, by several versions, and by Theophylact (i. 210) who is the
only Father that quotes the place. This evidence ought amply to ensure
the genuineness of this reading.

But what says Dr. Hort? 'Here [Symbol: alpha] is simple and vigorous,
and it is unique in the New Testament: the peculiar [Greek: Mede] has
the terse force of many sayings as given by St. Mark, but the softening
into [Greek: Me] by [Symbol: Aleph]* shews that it might trouble
scribes.' It is surely not necessary to controvert this. It may be said
however that [Symbol: alpha] is bald as well as simple, and that the
very difficulty in [Symbol: beta] makes it probable that that clause was
not invented. To take [Greek: tini en te kome] Hebraistically for
[Greek: tini ton en te kome], like the [Greek: tis en hymin] of St.
James v. 19[620], need not trouble scholars, I think. Otherwise they can
follow Meyer, according to Winer's Grammar (II. 511), and translate the
second [Greek: mede] _nor even_. At all events, this is a poor pillar to
support a great theory.

(3) St. Mark ix. 38. 'Master, we saw one casting out devils in Thy name,
([Symbol