xxiii. 2. Zahn (_GK._, i. 668) expressly points out that Marcion did not invent the additional words καὶ καταλύοντα τὸν νόμον καὶ τοὺς προφήτας, but found them in his exemplar. They occur in eight Old Latin and at least five Vulgate manuscripts, among which are four of the early codices collated by Wordsworth and White. One of them omits _et prophetas_, while some others have _nostram_ after _legem_. Weiss takes no notice of this addition, nor of the further addition in verse 5 of the words ἀποστρέφοντα τὰς γυναῖκας καὶ τὰ τέκνα, supported by at least two Old Latin manuscripts, both of which add _non enim baptizantur sicut et nos_, while one of them exhibits the still further extension _nec se mundant_. If the addition were really made by Marcion, it would be all the more deserving of attention. The omission of the additional words in verse 2 is conceivably due to homoioteleuton, the eye of the scribe passing from καταλύοντα to κωλύοντα, In the case of verse 5, the mention of the women and children is quite consistent with what is said elsewhere in the narrative of the Passion, but the reference to baptism and purification is not so clear. Codex c has the singular _baptizatur_, but this is merely a clerical error. xxiii. 34. The case of the First Word from the Cross is remarkable. This verse, containing the words, “Father, forgive them, for they know not what they do,” is bracketed in א by an early corrector, and then restored; it is omitted by B without being replaced; it is inserted in D by a hand not earlier than the ninth century, and omitted by two Old Latin manuscripts, by two Bohairic codices, by the Sahidic version, and by the newly-discovered Sinai-Syriac. Is it possible to suppose that a Christian would have cancelled these words in a Bible manuscript like א, unless he had valid reasons for doing so in the tradition of the Gospel text? Zahn thinks they were omitted from D by mistake. On the Order of the Seven Words see my note in the _Expository Times_ for June 1900, p. 423 f. xxiii. 38. The notice of the three languages in which the Inscription on the Cross was written is taken from the text of John, and is read by all the Latin authorities with the single exception of codex Vercellensis (a). Syr^{sin} is now to be added to the witnesses supporting the omission of the clause. Its use of the word בטקא reveals the ultimate affinity of this version with the Curetonian Syriac. The interpolation, as Zahn rightly asserts (_GK._, i. 675), points to the estimation in which John’s Gospel was held at an early date. Its insertion in Luke is undoubtedly erroneous.