of Carpasus, a nameless preacher at Antioch, and Chrysostom (nine times over, interpreting also εὐδοκία by καταλλαγή) in the fourth; Cyril of Alexandria on fourteen occasions, Theodoret on four, Theodotus of Ancyra, the Patriarch Proclus, Paulus of Emesa, the Eastern Bishops at Ephesus in 431, and Basil of Seleucia in the fifth; Cosmas Indicopleustes, Anastasius Sinaita, and Eulogius of Alexandria in the sixth; Andreas of Crete in the seventh; with Cosmas of Maiuma, John Damascene, and Germanus, Archbishop of Constantinople, in the eighth(370). Such testimony, supported by all later manuscripts, together with the Bohairic and Syriac versions, cannot but overpower the transcriptional blunder of some early scribe, who cannot, however, have lived later than the second century. To those with whom the evidence of אBD and of the Latins united appears too mighty to resist, we would fain prefer one request, that in their efforts to extract some tolerable sense out of εὐδοκίας, they will not allow themselves to be driven to renderings which the Greek language will not endure. To spoil the metrical arrangement by forcing the second and third members of the stanza into one, is in itself a sore injury to the poetical symmetry of the passage, but from their point of view it cannot be helped. When they shall come to translate, it will be their endeavour to be faithful, if grammatical faithfulness be possible in a case so desperate. “Peace on earth for those that will have it,” as Dean Alford truly says, is untenable in Greek, as well as in theology: “among men of good pleasure” is unintelligible to most minds. Professor Milligan (Words of the New Testament, p. 194) praises as an interesting form “among men of his good pleasure,” which, not at all unnecessarily, he expounds to signify “among men whom He hath loved.” Again, “among men in whom He is well pleased” (compare chap. iii. 22) can be arrived at only through some process which would make any phrase bear almost any meaning the translator might like to put upon it. The construction adopted by Origen as rendered by Jerome, _pax enim quam non dat Dominus non est pax bonae voluntatis_, εὐδοκίας being joined with εἰρήνη, is regarded by Dr. Hort “to deserve serious attention, if no better interpretation were available” and for the trajection he compares ch. xix. 38; Heb. xii. 11 (Notes, p. 56). Dr. Westcott holds that since “ἀνθρώποις εὐδοκίας is undoubtedly a difficult phrase, and the antithesis of γῆς and ἀνθρώποις agrees with Rom. viii. 22, εὐδοκία claims a place in the margin” (_ibid._): no very great concession, when the general state of the evidence is borne in mind(371).