i. 13. The reading ὃς ... ἐγεννήθη is, so far as is known at present, attested by Latin witnesses only, “qui natus est.” But as Zahn is careful to point out (_Einl._, ii. 518), it did not originate on Latin soil, for Justin presupposes it, and, moreover, Irenæus constantly applies the passage to the Incarnation, while the Valentinians, who had the usual text, were accused by Tertullian of falsification. And it is not proved that the two last-mentioned used anything but a Greek Bible. i. 17. According to early testimony, this verse, so frequently quoted since the time of Ritschl, once ran: “The Law was given by Moses, but _its_ truth came by Jesus.” See Zahn, _Forsch._, i. 121, 248. i. 18. Zahn agrees with Hort in holding that the originality of the reading μονογενὴς θεὸς (without the article) is established. See Westcott and Hort, _Notes on Select Readings_; Zahn, _Einleitung_, ii. 544, 557; Westcott, _Commentary on John_, _in loco_. It may be mentioned here that Codex Monacensis of Origen’s Commentary on the Gospel of John has ὁ/μονογενὴς υἱός/θεός with ὁ and υἱός both written above the line in a later hand. This gave rise in the Codex Regius to the reading ὁ μονογενὴς υἱὸς θεός. i. 28. Is it βηθαβαρά or βηθανίᾳ? The former is exhibited by the Sinai-Syriac, the Curetonian, and the margin of the Harklean, and the latter by the other three Syriac, and the Arabic Diatessaron. With regard to the former, is it the case, as is supposed by many, that it is due simply to a conjecture of Origen, and that Syr^{cu} and Syr^{sin} took it from him? According to Zahn (_GK._, i. 406), Hilgenfeld pointed in this direction in the _ZfwTh._, 1883, 119. See also Lagrange, _Origène, la critique textuelle et la tradition topographique_ (_Revue Biblique_, iv., 1895, pp. 501-524). Origen explains βηθανία as οἶκος ὑπακοῆς, and the Syriac as “place of praise.” Compare on this the much-discussed passage in the Gospel of Peter (ὑπακοὴ ἠκούετο, c. xi.). Βηθαβαρά, on the other hand, he interprets as οἶκος κατασκευῆς, so that he must either have spelt it Bethbara, בית ברא, as in Jud. vii. 24, or taken it as Beth-ha-bara. It is spelt βηθααβαρά in Lagarde’s _Onomastica Sacra_, 240, 12, and Bethabara in 108, 6 (Bethbaara, Codex B). Jerome (see _Onomastica Sacra_) interpreted the name as “domus humilis (= ?) vel vesperae” in Joshua xv. 6, as “domus multa vel gravis” in xv. 59, and as ἀοίκητος in xv. 61, following Symmachus. Luther had Betharaba, but in three impressions of the New Testament and in three of the Postils he had Bethabara (according to Bindseil-Niemeyer), and in the margin Bethbara, with a note in which reference is rightly made to Jud. vii. 24, “ut mysterium consonet.” See my German or Greek-German New Testament. It may be asked if “Ainon” in John iii. 23 has any connection with Bethania. Compare בֵית עְַנות in Jos. xv. 59. For ἐν Αἰνών e has _in eremo_ and f has _in deserto_. How is this to be explained? Compare Zahn, _Einleitung_, ii. 561.