of such a text in their day, and the array of versions is strongly confirmatory of the seven uncials and two cursives that are quoted for it. We need scarcely say, that Tregelles gives his powerful authority in favour of ὃς, rather than θεὸς, in 1 Tim. iii. 16, and rejects the reference to the three heavenly witnesses in 1 John v. 7; but in spite of the authority of Tischendorf's collation of B and of א, and other authorities in favour of the received text, he gives κυρίου instead of θεοῦ as the preferable reading of Acts xx. 28. Our author is strongly moved by the citations of Origen, and consequently places in his margin as the alternative reading in Heb. ii. 9, χωρὶς θεοῦ by the side of χάριτι θεοῦ. It is clear, from no fewer than seven citations of Origen, he must have had a MS. before him with this startling statement, 'that Jesus on the behalf of all without (or in the absence, or hiding of) God might taste death.' The only MS. authority for such a reading is the uncial fragment called M of the tenth century, so that we are surprised to see the high place given to it in Tregelles' margin. Dr. Tregelles, in the wealth of material at his disposal, sometimes almost travels into the region of the exegete, as in the long note upon Rom. ix. 5, where he gives eight or nine quotations from Greek and Latin Fathers, to show the sense in which they took the phrase, ὁ ὢν ἐπὶ πάντων θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας as not divided from the ὁ χριστὸς which precedes. It may be added, that he retains ἐν Ἐφέσῳ in the text of Eph. i. 1, thus preserving the traditional character of this Epistle as one addressed not to Laodiceans or any group of Asiatic churches, but to the church at Ephesus. Dr. Tregelles and Dean Alford differ slightly in 1 Cor. iii. In the fifth verse, τί οὖν ἐστιν Απολλώς is preferred to the τίς of the Receptus, by Tregelles, while Alford sustains the latter. Tregelles has given the adjectives χρυσίον and ἀργύριον in v. 12, in place of the χρυσὸν, ἄργυρον; and ἔθηκα to the commoner τέθεικα and of v. 10. Here Alford seems to have the weight of evidence in favour of his view, though doubtless the _aorist_ gives the finer sense, and makes the truer affirmation 'I laid,' rather than 'I have been laying the foundation.'