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We shall indeed all rise , hut we shall not all he changed , and Ter - tullian and Rujinus and others besides follow this reading. And yet the Latin translator does not seem to have read the Greek different from onr Greek copies, but to have expressed the sense, as he indeed understood it, rather than the words. For this is his common practice in this epistle, as when xii. 10 and 28, he translated yAwcvw v, words , and on the other hand xiv. 10 <pwcov, tongues , he seems therefore to have translated ov xoi/AriQritfofAsOci) as if it had been ov fizvovfjMv xoifiridsvngj that is, we shall rise again. Hence it followed, that he presently after sup- plied not , for the sake of the antithesis, as he had suppressed not , chap. ix. 6 : and here also Tertullian follows his footsteps. Moreover from the Latin the word avafiiuxiofjosv has been fabri- cated in the Veles. and avasT^o^ a (a word which Paul does not use in this whole chapter) is a correction by the first interpolator of the Clar. MS. Some of the Greeks have vavreg ph ovv % oi/xri- driffof/jtOa,) dAA’ ov vravreg aWayriffo/Asdoi ; whence from /x'sv ou, fiev ovv was easily produced. Indeed in this verse the apostle wished to deny nothing whatever concerning the change, but to affirm it, and to bring forward the mystery. The reading of the text remains, which is not unknown even to the Latin copies, quoted by Jerome from Didymus.1 Moreover each of the two clauses is universal. All indeed , namely we, from whom the dead are presently after contradistinguished, shall not sleep ; hut all , even we the same persons, shall he changed ; the subject of each of the two enunciations is the same : comp, nag ov% , taken universally, xvi. 12 ; Rom. ix. 33 ; Eph. v. 5 ; Rev. xxii. 3 ; Acts xi. 8. The expression does not so much refer to the very persons, who were then alive, and were waiting for the consummation of the world, but to those, who are to be then alive in their place, ver. 52 at the end, 1 Thess. iv. 15, note. — dXAay>j<ro>s0a, we shall he
1 Tiscli. reads TruvTig ov xoifiriQrioofAiQa,, 'Ka.vrzg Ss oi'KKuyYioof/.tQu,, with B (from its silence), some Greek MSS. mentioned in Jerome 1,794c, 810c, also MSS. of Acacius and Didymus in Jerome 1,795c, 7996, both Syr. and Memph. Versions, Orig. 1,589/*, and quoted in Jerome 1,804c. Lachm. reads 7ra.vrzg [^g'j/] xoi/nyiQyicroftsOoc, ov Truvrig cc^xyYioofxzdoi, with CG^, Orig. 2, 5526c, also Greek MSS. mentioned in Jerome 1,794c, 810c, also Didymus men- tioned in Jerome 1,795c?, and in 1,7986, Acacius, bishop of Caesarea, who mentions it as the reading of very many MSS. A reads oi ttkutss piv XOlfAYlQ. oi 7T0lVTt; $£ dKhtt, y. — Ed.
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