'Judas Iscariot' is a combination of appellatives with which every Christian ear is even awfully familiar. The expression [Greek: Ioudas Iskariotes] is found in St. Matt. x. 4 and xxvi. 14: in St. Mark iii. 19 and xiv. 10: in St. Luke vi. 16, and in xxii. 31 with the express statement added that Judas was so 'surnamed.' So far happily we are all agreed. St. John's invariable practice is to designate the traitor, whom he names four times, as 'Judas Iscariot, the son of Simon;'--jealous doubtless for the honour of his brother Apostle, 'Jude ([Greek: Ioudas]) the brother of James[228]': and resolved that there shall be no mistake about the traitor's identity. Who does not at once recall the Evangelist's striking parenthesis in St. John xiv. 22,--'Judas (not Iscariot)'? Accordingly, in St. John xiii. 2 the Revisers present us with 'Judas Iscariot, Simon's son': and even in St. John xii. 4 they are content to read 'Judas Iscariot.' But in the two places of St. John's Gospel which remain to be noticed, viz. vi. 71 and xiii. 26, instead of 'Judas Iscariot the son of Simon' the Revisers require us henceforth to read, 'Judas the son of Simon Iscariot.' And _why_? Only, I answer, because--in place of [Greek: Ioudan Simonos IskarioTEN] (in vi. 71) and [Greek: Iouda Simonos IskarioTE] (in xiii. 26)--a little handful of copies substitute on both occasions [Greek: IskarioTOU]. Need I go on? Nothing else has evidently happened but that, through the oscitancy of some very early scribe, the [Greek: IskarioTEN], [Greek: IskarioTE], have been attracted into concord with the immediately preceding genitive [Greek: SImoNOS] ... So transparent a blunder would have scarcely deserved a passing remark at our hands had it been suffered to remain,--where such _betises_ are the rule and not the exception,--viz. in the columns of Codexes B and [Symbol: Aleph]. But strange to say, not only have the Revisers adopted this corrupt reading in the two passages already mentioned, but they have not let so much as a hint fall that any alteration whatsoever has been made by them in the inspired Text. Sec. 2.