The order of the four Gospels presents a difficulty. In the Sahidic vocabulary already referred to, the sequence is John, Matthew, Mark, Luke; and this order is also observed in the marginal concordance to the Crawford and Balcarres MS. described above. Thus there is reason for supposing that at one time St. John stood first. But the paging of the oldest MSS. does not favour this conclusion. In the Woidian and Borgian fragments of the Graeco-Sahidic Gospels, which belong to the fourth or fifth century, the numbering of the pages (see p. 130) shows that St. Luke stood before St. John. It is possible indeed that in the MSS. the transcriber was guided by the usual Greek arrangement. But in other MSS. also the synoptic evangelists precede St. John, e.g. Borg. xlvi, l, lxiv; while in other fragments again (Borg. lxx, lxxiv) the high numbers of the pages of St. John show that the Evangelist cannot have stood first in the volume, and this seems further supported by the Paris fragments, in which we find St. John following St. Luke in the same MS. In this version, as in the Bohairic, the Epistle to the Hebrews was treated as the work of St. Paul; but instead of being placed, as there, after 2 Thessalonians and before 1 Timothy, it stood between 2 Corinthians and Galatians(115). It clearly occupies this position in the Borgian MS. lxxx (Zoega, p. 186): and by calculating the pages I have ascertained that this must also have been its place in all the other MSS. of the Pauline Epistles of which fragments after 2 Corinthians are preserved. These are the Borgian fragments lxxxii, lxxxv, lxxxvi, (Zoega, p. 186 sq.), and the Crawford and Balcarres fragment (iv) described above (p. 132); all of which happily are paged. The Oxford MS. Hunt. 394 is a proof that the Acts followed the Catholic Epistles in the Sahidic New Testament, as is the case also in the Memphitic. Woide indeed (Praef., p. 22), when describing this MS., says, “_exorditur_ ab Actis Apostolicis”; but, even if this be so, his own account of the paging shows that the leaves have been displaced in binding, and that the Catholic Epistles originally stood first. The vocabulary also places them before the Acts. The Sahidic version appears to be in one respect less faithful to the original than the Bohairic. So far as I am able to judge, it pays more respect to the Egyptian idiom, frequently omitting the conjunction and leaving the sentences disconnected. As regards the vocabulary, it adopts Greek words with as great facility as the Bohairic, or even greater. This we should hardly anticipate in Upper Egypt, which must have been comparatively free from Greek influence. Altogether it is a rougher and less polished version than the Bohairic.