In the very names of the twelve Apostles there is an uncertainty as to one, whose name was either Lebbæus, Thaddæus, or Judas. It is in Matthew x., 3, alone that the name of Lebbæus is mentioned, thus--"Lebbæus, whose surname was Thaddæus." We are told, on this point, by certain: Biblicists, that some early MSS. have not the words "whose surname was Thaddæus," and that these words have probably been inserted to reconcile the Gospel according to Matthew with that attributed to Mark. In the English version of the Rheims Testament used in this country by our Roman Catholic brethren, the reconciliation between Matthew and Mark is completed by omitting the words-"Lebbæus whose surname was," leaving only the name "Thaddæus" in Matthew's text. The revised version of the New Testament now agrees with the Rheims version, and the omission will probably meet with the entire concurrence of Dr. Tischendorf and the Religious Tract Society, now they boast autograph letters of approval from the infallible head of the Catholic Church. If Matthew x., 3, and Mark hi., 18, be passed as reconciled, although the first calls the twelfth disciple Lebbæus, and the second gives him the name Thaddæus; there is yet the difficulty that in Luke vi., 16, corroborated by John xiv., 22, there is a disciple spoken of as "Judas, not Iscariot," "Judas, _the brother_ of James." Commentators have endeavored to clear away this last difficulty by declaring that Thaddæus is a Syriac word, having much the same meaning as Judas. This has been answered by the objection that if Matthew's Gospel uses Thaddæus in lieu of Judas, then he ought to speak of Thaddæus Iscariot, which he does not; and it is further objected also that while there are some grounds for suggesting a Hebrew original for the Gospel attributed to Matthew, there is not the slightest pretence for alleging that Matthew wrote in Syriac. The Gospels also leave us in some doubt as to whether Matthew is Levi, or whether Matthew and Levi are two different persons.