Some of these were made directly from the Greek, others from the Syriac and the Coptic, while there are also manuscripts exhibiting a recension undertaken at Alexandria in the thirteenth century, The New Testament was even cast into that form of rhymed prose made classic by the Koran. As early as the eighth century we find Mohammedan scholars quoting various passages of the New Testament, particularly the sayings regarding the Paraclete in John xv. 26, 27, xvi. 13, which they understood of Mohammed. He himself, however, knew the Gospel narrative from oral tradition only. The oldest known manuscript is perhaps one at Sinai, written in the ninth century, from which Mrs. Gibson edited the text of Romans, 1 and 2 Cor., Gal., and Ephes. i. 1-ii. 9, in the _Studia Sinaitica_, ii. The four Gospels were published in 1864 by Lagarde from a Vienna manuscript, in which a number of various readings were cited from the Coptic, Syriac, and Latin, this last, _e.g._, being adduced in support of a reading hitherto found only in D, one Old Latin (g), and the Lewis-Syriac: οὔκ εἰσιν δύο ἢ τρεῖς συνηγμένοι ... παρ’ οἷς οὔκ εἰμι ἐν μέσῳ αὐτῶν (Matthew xviii. 20). The first edition of the Gospels appeared at Rome in 1591. [Sidenote: Other versions.] In common with the remaining versions of the New Testament, _Persic_, _Old High German_, _Anglo-Saxon_, _Bohemian_, and _Slavonic_, these secondary Arabic versions are not only exceedingly interesting from the point of view of the history of language and culture, but they are also valuable here and there for the restoration of the original text. In the present work, however, we cannot enter more fully into them.