i. 18. The reading γένεσις is now supported by the newly-discovered Oxyrhynchus Papyrus. It was adopted in the text by Vignon (Geneva, 1574). Origen knew no other reading than γέννησις, which is also attested by L (Codex D is defective here). Westcott and Hort have accordingly given it a place in their Appendix. Weiss explains it as an alteration made in conformity with the verbal forms ἐγέννησε, ἐγεννήθη, occurring in the previous part of the chapter. Zahn (_Einleitung_, ii. 270, 289) thinks it is probably original. The two oldest and the latest Syriac have a different word here from that in i. 1. These agree with Irenæus in the omission of Ἰησοῦ. Zahn thinks this is probably correct. i. 25. On πρωτότοκον, see above, p. 166, and the _Oxford Debate_, p. 4 ff. v. 25. On ἀντίδικος = בעלדינא, see Lagarde, _De Novo_, 20 (_Ges. Abhdl._, 188); quem Matthaei locum quum imitaretur et rideret Lucianus in Navigio 35, ἀντίδικος non ferebat: ἕως ἔτι καθ’ ὁδόν εἰσιν οἱ πολέμιοι, ἐπιχειρῶμεν αὐτοῖς. vi. 1. δικαιοσύνην, א* B D Syr^{sin}: ἐλεημοσύνην, most authorities: δόσιν א^a: “your gifts,” Syr^{cu}. Zahn (_Einl._, ii. 311) asks whether these variants may not go back to a time when the Aramaic Gospel was interpreted orally in these different ways? The agreement exhibited between א^a and Syr^{cu} is particularly strange. vi. 13. There is a considerable amount of unanimity now with regard to the doxology which used to be so much discussed. Among the witnesses supporting its insertion are Syr^{cu}, which, however, omits καὶ ἡ δύναμις, and the Sahidic, which omits καὶ ἡ δόξα. Syr^{sin} is unfortunately lost here. In addition to the testimony previously known for the insertion of the Doxology, there is now that of the _Teaching of the Apostles_, one of the earliest Church writings. But the very fact that the _Teaching_ is a Church work reveals the source of the Doxology—viz. liturgical use. The Conclusion was early added in Church worship from Old Testament analogies; in the First Gospel it is out of place. The Greek manuscripts from which Jerome made his version knew nothing of it, and accordingly the Catholic Church omits it to this day. Luther also passed it over in his Catechism, in which the exposition of the Conclusion is limited to the word “Amen,” and says, “it is added that I may have the assurance that my prayer will be heard.” In the Greek Church the Amen was explained as equivalent to γένοιτο, “so may it be.” viii. 7. Fritzsche (1826) took this verse as a question of surprise. This view has been renewed by Zahn (_Einl._, ii. 307). viii. 24. The words “erat enim ventus contrarius eis,” which are found in one manuscript of the Vulgate in W-W after “mari,” and in four after “fluctibus,” are an interpolation from Mark vi. 48. Tischendorf cites two Greek minuscules in support of it. Lagarde’s Vienna Arabic manuscript (see p. 143) mentions it as an addition of the “Roman” version.