Sacrae Scripturae Lectiones

APPENDIX THE SECOND. In which the principal variant readings of sacred scripture from the Gallican Lectionary are presented. Since it is of great interest to know the ancient version of sacred scripture which the Gallican Church used in the earliest times, it has seemed worthwhile to present here at a single glance the more notable variant readings of the most ancient Lectionary, so that learned men may be able to form their own judgment concerning that version. And first, generally speaking, it is to be observed that that ancient version for the most part adheres to our Vulgate, and that most of the variant readings are to be attributed rather to the inclination or error of copyists than to a discrepancy in the version itself. Secondly, where the ancient version differs from our Vulgate, it more often, though not always, agrees with the Greek version. Thirdly, the books of Scripture from which the readings in our Lectionary are taken are these, namely: Genesis, Exodus, Joshua, Tobit, Judith, Esther, all the prophets, both major and minor, from the Old Testament; and from the New, the four Gospels, the Acts of the Apostles, all the Epistles of Paul except the one to the Philippians, all the Catholic Epistles, and the Apocalypse. Let us go through them one by one in order.

IN THE OLD TESTAMENT. GENESIS 7:16, where in the Vulgate it reads "the Lord shut him in from outside," the Lectionary adds "from outside into the ark," which better corresponds to the Greek text. JOSHUA 4:19, "on the tenth day of the first month," the Lectionary has "on the tenth month, the first day of the month." The Septuagint favors the Vulgate. ISAIAH 26:6, "foot, feet of the poor." The Lectionary, without gemination, "foot of the poor." The Septuagint, once. Ibid., verse 18, "and we have brought forth spirit: we have not made salutations, on earth." The Lectionary, however, without punctuation, "we have not made the spirit of salvation on earth." The Septuagint, Complutensian. — Chapter 53:14, "thus he will be inglorious." The Lectionary, "thus he will be more glorious." The Septuagint, with the Vulgate. JEREMIAH 12:7, "in the hand of his enemies." The Septuagint. The Lectionary, "of my enemies." — Lamentations 3:13, "daughters of the quiver," Greek, "tous." The Lectionary, "bowls of the quiver," perhaps erroneously. EZEKIEL 43:20, "and upon the crown in a circle," Greek. The Lectionary, "and upon the horns in a circle." — Chapter 44:3,4, "he will go out. And he led me," with the Septuagint. The Lectionary, "he will go out. Thus as it is closed, the king passed through it. And he led me.

DANIEL 3:1, "Nebuchadnezzar the king made." The Lectionary, with the LXX, has "in the eighteenth year, Nebuchadnezzar the king made." Ibid., verses 6, 15, 20, "furnace of burning fire"; the Lectionary, with the LXX, everywhere has "burning." Ibid., verse 94, "Sarabala"; the Lectionary, with the LXX, has "sarabara." Ibid., verse 96, "this decree was set"; the Lectionary, with the LXX, has "the decree was proposed." Ibid., verses 97, 98, "in the province of Babylon. Nebuchadnezzar." The Lectionary has "into the province of Babylon, and he wrote a letter containing thus: Nebuchadnezzar," which words are also absent from the LXX. — Chapter 9:14, "and the Lord watched over wickedness." "Over wickedness" is absent in the Lectionary. Ibid., verse 25, "know therefore and take heed." The Lectionary has "know therefore, and prick up your ear, and take heed." HOSEA 4:17, "let him go." The Lectionary has "he will let him go." — Chapter 6:6, "and not a sacrifice," with the LXX. The Lectionary, however, has "and not a judgment." JOEL 1:13, "libation." The Lectionary has "offering." — Chapter 2:23, "the late rain as in the beginning." The word "as" is not absent once in the Lectionary. Ibid., verse 28, "my spirit." The Lectionary has "from my spirit," with the LXX. And thus Luke reads in Acts 2:47.

AMOS 8:5, "when the month passes," with the LXX. The Lectionary has "harvest," perhaps erroneously. MALACHI 3:3, "he will sift them." The Lectionary, with the LXX, has "he will melt them," more correctly. Ibid., verse, "we have fixed you," with the LXX, for "we have fastened you," which is in the Vulgate. Ibid., verse 17, "they will be to me." The Lectionary has "they will be to me my sheep." — Chapter 4:1, "straw." The Lectionary has "like straw." However, this particle is missing in the LXX, though it is understood. IN THE NEW TESTAMENT. MATTHEW 6:11, "supersubstantial." The Lectionary has "daily"; and verse 20, "exterminates," for "demolishes"; and verse 23, "how many are," for "how many will be"; and verse 25, "what you eat, or what you drink, nor," with the Greek, for "what you eat, nor"; and verse 33, "but seek," with the Greek, for "therefore seek." — Chapter 28:3, "and his garments like snow." The Lectionary has "his garment white like snow," with the Greek. MARK 16:14, "they did not believe that he had risen." The Lectionary has "they did not believe those announcing that he had risen.

Luke 2:1, "by the president." Lectionary, "under the president." — Chapter 12:31, "seek first." The word "first" is missing in the Lectionary and in Greek; ibid., verse 43, "the Lord will come." The Lectionary adds "of him," with the Greek. — Chapter 14, "nor rich neighbors." Lectionary, "nor neighbors, nor rich." But the Vulgate is to be preferred, which the Greek text favors. — Chapter 24:24, "but they did not find him." Lectionary, "but they did not see him," with the Greek. John 2:10, "when they have become drunk." The Lectionary adds "the guests." — Chapter 10:11, it places, with the Greek, "for" instead of "which" that is read in the Vulgate. — Chapter 11:10, "but if he walks." Lectionary, with the Greek, "if anyone walks." — Chapter 12:6, "he was carrying." Lectionary, "he was carrying out," which reading favors the interpretation of the most learned Huetius, who interprets this word here as concerning theft. Same verse 8, "you will have" in the Lectionary, for "you have." IN THE ACTS OF THE APOSTLES. Acts 1:2, "through the Holy Spirit whom he chose, he was taken up: to whom he also presented himself." Lectionary, "through the Holy Spirit to preach the Gospel, whom he also chose: to whom he also presented me." Then verse 4: "And while he was conversing with them, he commanded them." But, "you will be baptized by the Holy Spirit, whom you are about to receive, not many days after this." — Chapter 2:33, "you see and hear," also in Greek; but in the Lectionary, "you saw and heard." — Chapter 3:12, "by virtue or power"; in the Lectionary, "by virtue and piety"; Greek, —. — Chapter 5:24, "the princes." Lectionary, "the prince": Greek, —. Likewise verse.

36, "for those who believed," Lectionary: "whoever believed"; in Greek, likewise. Verse 40, where the Vulgate has "lest they be entirely disturbed," the Lectionary omits "entirely," as also in the Greek. — Chapter 6, verse 10, "the spirit who was speaking." Lectionary: "by which he was speaking," with the Greek. Then verse 1, "words of blasphemy" (so in Greek) "against the holy place, and God, and the law," where the Vulgate reads "words against the holy place and the law." — Chapter 7, verse 59, "he fell asleep in the Lord." Lectionary omits "in the Lord," as also in the Greek. — Chapter 12, verse 8, "your boots." Lectionary: "your little Gallic shoes"; in Greek, likewise. Verse 13, "but as he knocked at the door of the vestibule, he went out," as in Greek. Lectionary: "but as he knocked, he went to the door." Then verse 14, "when he had known the name of Peter," for "when he had recognized the voice of Peter," also in Greek. — Chapter 13, verse 20, "four hundred and fifty," as in Greek. Lectionary: "four hundred and forty." Then verse 37, "I raised from the dead." "From the dead" is omitted in the Lectionary and in Greek. — Chapter 16, verse 22, "he ran." Lectionary: "he ran together"; in Greek, likewise. Then verse, "he bound with wood." Lectionary: "on wood," for "onto wood." To these, verse 33, "his whole house." Lectionary: "all his people," with the Greek.

From the Epistles of Paul— Romans 8:3, "it was impossible for the law"; in the Lectionary, "it was impossible," and in the Greek likewise. And verse 16, "the spirit itself." The particle "for" is missing in both. Then verse 23, "of the sons of God." "Of God" is missing in both. — Chapter 15, "and I have been forbidden up to now." Missing in the Lectionary and in the Greek. Ibid., verse 29, "of the Gospel." Missing in the Lectionary, although it is found in the Greek. 1 Corinthians 7:39, "she is freed." The Lectionary adds, "from the law." — Chapter 10, verse 17, "we partake of one bread." The Lectionary: "we partake of one bread and one cup." In the new Oxford Greek edition, certain Greek manuscripts have it thus. — Chapter 15, "since indeed with the Greeks"; but the Lectionary: "not at all, since." Ibid., verse 52, "for the trumpet will sound." "Trumpet" is missing in two places in the Lectionary. Yet Gregory of Tours, bishop, reads "trumpet" in his History, book 13. Galatians 5:13, "love of the spirit"; in the Lectionary, "spirit" is missing, as also in the Greek. Ibid., verse 20, "heresies," for "sects." Ibid., verse 22, in the Lectionary only ten fruits of the spirit are enumerated in this order: Charity, joy, peace, patience, long-suffering, goodness, kindness, faith, modesty, continence. In the Greek only nine, but "patience" is placed for "long-suffering." — Chapter 6, verse 12, "whoever indeed," "indeed" is missing in the Lectionary and in the Greek text. In the Oxford edition, however, certain manuscripts are noted for the particle.

Ephesians 4:22, "is fulfilled." Lectionary, "fulfills in Christ Jesus." The Greek participle is ambiguous. — Chapter 2:22, "in spirit." Lectionary, "in the Holy Spirit." And "holy" is redundant according to the Greek and Ambrose and Jerome. — Chapter 5:18, "in which is luxury." Lectionary, "in which is every luxury"; in Greek, simply. Hebrews 11:6, "to please God." "God" is missing in the Lectionary and in the Greek text, also in Chrysostom and Theophylact. Ibid., verse 21, "top of the rod." Lectionary, "top, summit of the rod," where there is a double version of the Greek word, as also below verse in the Lectionary it is said "to be" for the Greek. It is rather that the verse is read with the Greek, "temporal delight of sin," not "temporal" as in the Vulgate; and verse 30, "they fell surrounded" with the Greek, where in the Vulgate, "they cast out around." — Chapter 12:1, "may remain in us." Lectionary, "in you" is missing, as also in the Greek; and verse 9, "to be established," for "to establish.

IN THE CANONICAL EPISTLES. JAMES chapter 1, verse 8, "inconstant" is present. It is absent from the Lectionary and from the Greek. Verse 2, "by journeys." Lectionary, "by honors." The Greek text agrees with the Vulgate, but nevertheless the variation of the Lectionary is not to be despised. Verse 18, "for willingly." The "for" is absent from the Lectionary and the Greek, and "however" is absent from both. — Chapter 3, verse 2, "grapes." Lectionary, with the Greek, "olives." — Chapter 5, verse 3, "you have stored up wrath for yourselves in the last days." Lectionary, with the Greek, "you store up in the last days." Ibid., verse 2, "but let your speech be, it is, it is." Lectionary, "but let your speech be yours, it is, it is," to which reading the Greek text corresponds, as if to say: "Yours is, let it be; and yours is not, let it not be." This is, says Erasmus, what you affirm, affirm truly; and what you deny, deny truly. Therefore it is wrongly added in one codex of the Oxford edition in the Greek text.

Of Peter, inscribed To the Gentiles, chapter 1, verses 6, 8, "you will exult." Lectionary, "you exult," with the Greek. Ibid., verse 7, "proved, much more precious than gold, which perishes, tested by fire," as in the Greek. Ibid., verse 10, "who concerning future joys in you," for which the Vulgate has "who concerning future grace in you"; thus in the Greek. Elsewhere the Lectionary agrees with the Vulgate. Then in two places, verse 11, "examining the beginning, what or what kind of time." Ibid., verse 22, "in obedience of charity." Lectionary, "in obedience of truth," with the Greek. — Chapter 2, verse 2, "if, however, you have tasted, how sweet the Lord is." Lectionary, with the Greek, "if you have tasted, how sweet the Lord is." Ibid., verse 21, "for you," as in the Greek; not "for us," as in the Vulgate. Ibid., verse 15, "visitor," for "bishop." — Chapter 3, verse 8, "modest." It is absent from the Lectionary and from the Greek. Then verse 18, "our" is absent in both. Ibid., these words of the Vulgate, verse 22, "swallowing death, and we would become heirs of eternal life," are absent from the Lectionary and from the Greek text. Yet certain Greek codices are cited for this addition in the Oxford edition. — Chapter 4, verse 4, "they admire"; in the Lectionary, "they sojourn," as in the Greek. Ibid., verse 12, "do not sojourn in fervor, which is made for you as a temptation, as if new." The Lectionary adds after "is made for you": "do not be afraid, as if new." It is a small point that, verse 17, "the time is," the word "is" is absent from the Lectionary and Greek.

II Peter, chapter 4, verse 17, "beloved" is missing in the Lectionary; and later "hear him" is also missing, as in the Greek. Gregory of Tours refers to this passage, from the Gospel or from Peter's Epistle, in his History, book 6, chapter: "Certainly if you have blocked ears so that you do not hear these things, believe the apostles what they heard on the mountain, when the transfigured Jesus spoke in glory with Moses and Elijah. For from the shining cloud the Father said: 'This is my most beloved Son, hear him.' Whatever the case, we understand from other places that there was not some fixed and constant reading in all things, but sometimes a varied one in different churches even of Gaul; indeed sometimes in one church; since in our Lectionary for the second day of the Rogations is read the first Epistle of Peter, in some details different from another reading of the same Epistle which is prescribed for the feast of bishops. — Chapter 4, verse 4, "consigned to Tartarus to be tormented, to be reserved for judgment." Lectionary, "consigned to Tartarus, to be reserved for cruel judgment.

I John 4:4, "that you may rejoice." It is missing in the Lectionary and in the Greek. Ibid., verse 7, "let us walk," not "we walk" is read. And verse 9, "our sins." "Our" in the Lectionary, which however is in the Greek. — Chapter 2, the lesson is thus instituted in the Lectionary: "I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, children, because you have known the Father. I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one." — Chapter 3, verse 2, "you may love." The Lectionary, with the Greek, "let us love." Ibid., verse 13, "if the world hates us, not you," as in the Vulgate and in the Greek. Ibid., verse 19, "we urge" for "we will urge"; Greek. — Chapter 4, verse 3, "and this is the antichrist, of whom you have heard." The Lectionary, "and this is Antichrist, which you have heard." So the Greek, except that it is read in the dative case. Ibid., verse 10, "not who" in the Vulgate, "not as if." Then, Ibid., "he himself first loved us." "First" is missing in the Lectionary and in the Greek. — Chapter 5, verses 4, 5, "he conquers," three times; in the Lectionary, everywhere, "he conquered." The Greek has it in the second place. Ibid., verses 7, 8, thus the Lectionary: "Because there are three who give testimony: spirit, water, and blood; and the three are one." Nothing about the testimony of the three divine persons.

This omission is ancient, which Jerome, in the prologue to the canonical Epistles, records as having been made by "unfaithful translators" in more recent editions of the Bible, for some unknown reason, in these words: "For there is one of them, the first of James, two of Peter, three of John, and one of Jude. Which, if, as they were arranged by them, they were also faithfully translated into Latin speech by the translators, they would cause no ambiguity for readers, nor would they be assailed by such a variety of speech, especially in that place where we read about the unity of the Trinity in the first epistle of John. In which we also find that there has been much error from the truth of the faith by unfaithful translators, placing only three words, that is, water, blood, and spirit, in their own edition, and omitting the testimony of Father, Word, and Spirit; in which especially the Catholic faith is strengthened, and the one substance of the Divinity of Father, Son, and Holy Spirit is proved." Therefore it should by no means seem strange that the entire seventh verse is missing in our Lectionary, since in Jerome's time the Latin codices were deficient in this place; whose omission, made by unfaithful translators, although the holy man supplied it, he could not, however, entirely prevent the error from being propagated to others from the corrupt codices.

The good faith of Jerome, and therefore the genuine reading of this passage, is confirmed by a most illustrious witness, above all exception, namely the great Cyprian in his book On the Unity of the Church: where he recalls this hemistich, "And these three are one," from Scripture, and attributes it to the divine persons: "And again it is written of the Father, and the Son, and the Holy Spirit: And these three are one." The same, in his epistle to Jubaianus, wishing to prove that those baptized by heretics are not the temple of God: "I ask, of which God?... If of the Holy Spirit, since the three are one, how can the Holy Spirit be placated by one who is an enemy either of the Father or of the Son?" Therefore, in Cyprian's time, that is, the middle of the third century, long before the Arian heresy, Cyprian read this passage in this way. And indeed Jerome restored it, after it had been badly mutilated. Moreover, Tertullian seems to have read it thus against Praxeas, in these words, chapter: "But he will take from me, he says, just as he himself from the Father. Thus the Father connected in the Son, and the Son in the Paraclete, makes three cohering, one from the other, who are three one, not one. As it is said: I and the Father are one, etc." And near the end of the book: "What work of the Gospel, what is the substance of the New Testament, establishing the law and the prophets, down to John, if not that from that source the Father and the Son and the Spirit are believed to constitute three one God?" These two passages, especially the former, seem to refer to the text of the Epistle of John.

Whatever the case, the authority of Cyprian and Jerome is clear, and either one can suffice to assert the authority of this passage. Nevertheless, Fulgentius in his book On the Trinity, chapter 4; Victor Vitensis in book 2 of his On the Vandal Persecution; Eugenius of Carthage in his Exposition of the Catholic Faith; and (to omit others) Ambrose Autpertus in his book 1 on the Apocalypse, on this verse: "Who is a faithful witness," etc., also join them. — Likewise in the same first epistle of John, chapter 7, verse 12, "who does not have a son," the Lectionary, with the Greek, adds "of God." Then in the verse: "And we know that he hears not whatever we have asked" is missing in the Lectionary, but not in the Greek. Ibid., "we ask"; the Lectionary has "we asked," with the Greek. Afterwards verse 16, "that someone may ask." "Someone" is absent from the Lectionary and the Greek. Then verse 17, "sin unto death"; in the Lectionary and Greek, "sin not unto death." Jude 4:4, "our Lord Jesus." The Lectionary has "our God Jesus," and so in the Greek. Ibid., verse 6, "judgment of the great day," with the Greek. The Lectionary has "judgment of the great day of God." Again verse 11, "in the way of Cain, and in contradiction." These words are missing in the Lectionary and Greek. Ibid., verse 21, "awaiting the mercy of our Lord Jesus Christ for eternal life." These words are missing in the Lectionary, but not in the Greek. Finally, verse 24, "in exultation, in the coming of our Lord Jesus Christ, to God alone," etc. The Lectionary, with the Greek, has "in exultation, to God alone." These as a sample.