iv. 9. The words οὐ γὰρ συγχρῶνται Ἰουδαῖοι Σαμαρείταις were retained by Lachmann and by Tischendorf in his seventh edition, because the only authorities known at that time for their omission were D a b e. But when the first hand of א appeared in confirmation of the testimony of these witnesses, the words were dropped by Tischendorf and bracketed by Westcott and Hort. Syr^{cu} and Syr^{sin} insert them, and perhaps Tatian. Zahn is inclined to admit them. “The classic brevity of the interjected explanation speaks for its genuineness.” See his _Einleitung_, ii. 549. v. 1. ἡ ἑορτή is supported by א C etc., and ἑορτή by A B D etc. On the chronology, see Zahn, _Einleitung_, ii. 516. v. 3b, 4. After ξηρῶν D alone inserts παραλυτικῶν, and then adds, with A^2 C^3 I Γ Δ Λ Π (this last, however, with asterisks), the clause ἐκδεχομένων τὴν τοῦ ὕδατος κίνησιν. The shorter text is given by א A* B C* L. The whole of the fourth verse is omitted by א B C* D, 33, 157, 314. In this case D and A change sides. Within the limits of the verse there are a great many variations, which show that it is a very early addition. Some of the words are hapax legomena, like δήποτε, ταραχή, νόσημα. Zahn thinks the gloss may have been one of the “expositions” of Papias. According to the Commentary of Ishodad, Theodore of Mopsuestia did not consider this verse as part of the Gospel of John (Sachau, _Verzeichnis der syrischen Handschriften_, p. 308). See Zahn, _Einleitung_, ii. 557. Cyril says the incident occurred at Pentecost. v. 36. Zahn (_Einl._, ii. 557) calls μείζων a difficult reading, and one that could not have been invented: “I, as a Greater than John, have the witness of God.” vii. 8. οὔπω has taken the place of οὐκ in all the uncials except א D K M P, a fact which reveals its antiquity. Οὐκ is retained also by Syr^{cu} and Syr^{sin}. The change was introduced to obviate the inconsistency between vii. 8 and vii. 10. Porphyry (apud Jerome, _Contra Pelagium_, ii. 17) on the ground of οὐκ, accused Jesus of “inconstantia et mutatio,” and Schopenhauer (_Grundprobleme der Ethik_, 2nd edition, p. 225) cited this passage as justifying an occasional falsehood, saying that “Jesus Christ himself on one occasion uttered an intentional untruth.” See Zahn, _Einleitung_, ii. 547. vii. 15. See _Addenda_, p. xvi.