In regard to the first question, it must be admitted as probable that changes were subsequently made, at least in the New Testament, in the way both of omission and addition; e.g. in St. Luke xxii. 44, out of four very early uncial codices collated by the writer, the words: ἐγένετο δὲ ὁ ἱδρῶς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπι τὴν γῆν, are found only in one, and that one the earliest, being dated 902 A.D. The words which precede ὤφθη δ—ὲπροσηύχετο are omitted in all four of them. We may infer that ver. 44 was in the original version, and was omitted from the three codices for doctrinal reasons. The additions made to the text after the fifth century are easier to detect; because they only come in some MSS. and not in others, and also because there is so much discrepancy of readings between those codices which add them, that they are at once seen to be lacunas supplied by different hands. This is the case, for example, with the end of St. Mark’s Gospel, which only comes in one of the four codices mentioned, namely in the oldest Edschmiadzin Codex, under the heading “of the Elder Ariston,” which may refer to Aristion, teacher of Papias, or to Ariston of Pella. The case is the same with the episode of the woman taken in adultery. For the settlement of such points there is wanted a careful collation of the oldest codices. In answer to the other question we may state, without entering into the proof of it, that the fifth century version included all the books of the Old and New Testament save the third book of Ezra, Esther, Tobit, Judith, Wisdom of Solomon, and perhaps the Maccabees. For as we read in Elisaeus that Vartan Mamikonean in the middle of the fifth century inspired his troops to deeds of valour against the Persians by reading to them the Book of Maccabees, we may fairly infer that that also was already then rendered. It may be added that the Psalms were rendered for church use prior to the rest of the Bible, and were translated afresh by Mesrop and his disciples; also that the Book of Revelations was translated twice. The double translation of both these books is a fact which can be traced in various MSS. One other point must be noticed. From the history of Moses of Chorene, it is not clear what were the imperfections of the Armenian version, to remedy which Moses was sent to Alexandria. We cannot suppose that Mesrop and Sahak and Eznik, and the other doctors who had already translated the Greek codices brought from Byzantium, were incompetent Greek scholars. The object therefore of Moses’ voyage to Alexandria was probably that he might add to the Armenian text the Sections of Ammonius, and also the asterisks and obeli of Origen’s Hexaplaric copy(128). The Ammonian Sections are found in all Armenian New Testaments, and in some copies of the Bible the Origenian marks as well; for instance, in Codex 3270 of the Bibliotheca Vindobonensis. There is no evidence that the Armenians ever used a version of Tatian’s Diatessaron.