It may be noted in conclusion that the earliest dated complete manuscript of the Gospels is dated 1144, the earliest manuscript of the whole Bible, A.D. 1499, and that the earliest printed edition is the famous Ostrog Bible of 1581. It remains to say something of the Greek text underlying the Slavonic version, for this is the special point of view from which the versions are being here considered. The instances will all be taken from the Gospels, though others might have been added from those collected by Gorski. In the first place it is necessary to draw attention to the fact that for critical purposes a modern edition of the version will be found insufficient. The following are cases(132) where the edition published by the British and Foreign Bible Society, probably based on the Textus Receptus, is misleading as to the real original reading of the version. In St. Matt. xi. 2 Codd. Assem., Zograph., Ostrom., all imply the reading διά, the modern edition δύο: in St. John i. 28 the MSS. have Bethany, the edition Bethabara; in St. John vii. 39 the MSS. insert, the edition omits, δεδομένον; in St. Matt. xxv. 2 the MSS. put μωραί before φρόνιμοι, the edition inverts the order. The Ostromir Codex presents a later form of the version, and so we find instances where the other two MSS., just referred to, preserve what is probably a better reading. Thus in St. Luke ii. 3 they have οἱ γονεῖς αὐτοῦ, the Ostromir Ἰωσὴφ καὶ ἡ μήτηρ αὐτοῦ; in St. John ix. 8 they have προσαίτης, it has τυφλός; in St. John xix. 14 they have τρίτη, it reads ἕκτη; in St. John xxi. 15 they have ἀρνία, it has πρόβατα. Again there are cases where one MS. of the version stands alone. Thus Codex Zogr. stands alone, as against Assem. and Ostrom., in omitting St. Luke xiv. 24, and inserting δευτεροπρώτῳ in St. Luke vi. 1. Again in the choice of Slavonic words for the same Greek original, Cod. Zogr. will agree with Codex Assem. against Codex Ostrom., though where the Codex Assemanicus is freer in its rendering, the Ostromir Codex and Codex Zographensis agree. Sometimes again the Codex Zographensis is alone in curious readings which seem to be conflations of the texts found in the other two manuscripts, or based on a conflate Greek text. This version and the various manuscripts which contain it have received most attention from Slavonic philologists engaged in examining the earliest monuments of their language; but the readings which have been given will be enough to show that it does not deserve to be dismissed, as summarily as has been sometimes the case, from the number of those versions which have a value for purposes of the Textual Criticism of the New Testament. (6) The Arabic Version (Arab.).