An attentive reader will have observed that the reading in Luke ix. 26, τους εμους = my followers, which is now established for Origen, is at present supported by D alone of the Greek manuscripts and by three Old Latin witnesses. (It is also found in the Curetonian Syriac, but unfortunately the corresponding words in the Sinai-Syriac could not be made out with certainty by Mrs. Lewis; see _Some Pages_, p. 72 = p. 168 in the first edition). Now, look at the passage in Origen’s work, i. 25, 26 ff. (p. 293 in De la Rue’s edition): ο μεν γαρ Ματθαιος ανεγραφε λεγοντα τον κυριον ... ο δε Λουκας ... ο δε Μαρκος· ἀββᾶ ὁ πατὴρ, δυνατά σοι πάντα· παρένεγκε κ.τ.λ. The passage is printed thus by Koetschau, agreeing exactly with the earlier printed editions and our texts of the N. T. in Mark xiv. 36. But in this he is far wrong. Because, as his own apparatus shows us, the Venetian manuscript, which he rightly follows elsewhere, reads the words in the order δυνατὰ πάντα σοί, which is exactly the order of the words (Mark xiv. 36) in D, but again in no other Greek manuscript with the solitary exception of the cursive 473.[123] But there are even passages where Koetschau follows the printed text of the N. T. in the scriptural quotations in despite of both his manuscripts. In i. 29, 13 (i. 295 De la Rue), where Matt. x. 17-23 is quoted, he inserts after πῶς ἢ τί λαλήσητε the clause δοθήσεται γὰρ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ τί λαλήσητε from Matt. x. 19, on the supposition that these words may have dropped out of the archetype of M P on account of the homoioteleuton. But they are also omitted in Cod. D of the N. T. And this, moreover, is not the only point of agreement between this manuscript and the text given in this quotation. There is, _e.g._, the omission of δέ in v. 17, the reading παραδώσουσιν in v. 19, which Koetschau has altered to the more grammatical παραδῶσιν, again without sufficient reason and in defiance of both his manuscripts, and the omission of ὑμῶν in v. 20, of which there is no mention in Tischendorf (see the Collation of D in my _Supplementum_). Origen also agrees with D, though not verbally, in reading κἂν ἐκ ταύτης διώκωσιν φεύγετε εἰς τὴν ἄλλην further down (v. 23), where again Koetschau seems to me to have unnecessarily inserted τὴν, which is omitted in his principal manuscript and also in D. Compare, also, i. 22, 12, where Origen agrees with D in reading φέρωσιν (Luke xii. 11) instead of εἰσφέρωσιν, read by our critical editions on the authority of א B L X, or προσφέρωσιν by the _textus receptus_ with A Q R, etc. Both concur, also, in the omission of the first ἢ τί in the same verse.