i. 41. The remarkable “Western reading” ὀργισθείς is dismissed by Swete with a reference to W-H, who call it “a singular reading, perhaps suggested by v. 43 (ἐμβριμησάμενος), perhaps derived from an extraneous source.” In my _Philologica Sacra_, p. 26, I have expressed the opinion that it is impossible to suppose a copyist altered σπλαγχνισθείς to ὀργισθείς, even though ἐμβριμησάμενος does follow two verses further down.[271] Either ὀργή, ὀργίζεσθαι has another meaning in Biblical Greek, which is quite possible, or we have here an instance of a difference in translation. The confusion of the gutturals, _e.g._, is very common. Compare Ps. xii. 6, יפיח, Gr. יפיע; Ps. xiv. 6, עני = liii. 6, חנך; וישמח in Isa. xxxix. 2 for וישמע in 2 Kings xx. 13; Ps. xxii. 25, ענות, where Gr. has δέησις = תחנות; Ps. xcvii. 11, זרע, Gr. ἀνέτειλεν = זרח; and especially Mark ix. 19 in the recently-published Evangeliarium Hierosolymitanum of Lewis-Gibson, where Cod. B has מרחית for מרעת found in A B. Compare also חד, Matt. vii. 11 (p. 68), and עד (p. 135). A glance at the _Thesaurus Syriacus_ 3953 shows that רעם is used, not only for βροντᾶν, but also for σπλαγχνίζεσθαι, στέργειν, and συμπαθεῖν, while אתרעם stands for χαλεπαίνειν, ἀγανακτεῖν, and γογγύζειν. Payne-Smith gives no instance of ὀργίζεσθαι. The usual Syriac word for it even in Syr^{sin} and Syr^{hier} is רנז or אתחמת; both verbs are found together in 1 Macc. vi. 59 for the simple ὠργίσθησαν (אתחמתו ורגזו). It is worth noting that in Col. iii. 13, ὀργήν is read by F G, where D* has μέμψιν, and the other authorities μομφήν. On the reading in Mark i. 41, see Harris, _Fragments etc._ (1895), p. 6. He shows that Ephraem had ὀργισθείς in his text alongside of σπλαγχνισθείς. The Arabic Diatessaron, in which the pericope does not come till § 22, follows the usual text, and so, too, does Syr^{sin}. ii. 14. Zahn (_Einl._, ii. 263) holds that “Levi son of Alphaeus” is the original reading here and not “James,” and that it was taken from Mark into the Gospel of Peter. The reading “Jacobum” was also taken into the first hand of the Vulgate manuscript G from D 13, 69, 124, a b c d e ff_{2} r. In Koetschau’s new edition of Origen, the name is no longer spelt Λεβής but Λευής (i. 113, 19; Cod. P: Λευίς). iii. 17. Our expositors might tell us where Luther got his “Bnehargem,” which is retained in the German Revised Version. On Daniel ii. 7 Jerome has “Benereem.” I have looked in vain in Lyra, Pole’s _Synopsis_, Calov, and Wolf.