xix. 37. The quotation, according to Zahn, is made from the Hebrew. The LXX has ἐπιβλέψονται πρὸς μὲ ἀνθ’ ὧν κατωρχήσαντο. The later Greek versions all seem to have kept the first three words as in the LXX but to have variously corrected the second clause, for which Aquila gives σὺν ᾧ ἐξεκέντησαν, Theodotion εἰς ὃν ἐξεκέντησαν, Symmachus ἔμπροσθεν ἐπεξεκέντησαν. Compare with this Apoc. i. 7, οἵτινες αὐτὸν ἐξεκέντησαν; Barnabas vii. 9, ὄψονται αὐτὸν ... κατακεντήσαντες; Justin, Dial. 32, ἐπιγνώσεσθε εἰς ὃν ἐξεκεντήσατε. It has accordingly been supposed that John in the Gospel and Apocalypse followed some unknown Greek version which exhibited the characteristic forms ὄψονται (found only in John and Barnabas) and εἰς ὃν ἐξεκέντησαν (given by John, Justin, Theodotion, and partly by Aquila). But this supposition is simply a proof of unwillingness to admit a palpable fact—viz., that in the Gospel and Apocalypse John gives an independent rendering of the original text of Zechariah xii. 10, and that Barnabas and Justin follow John. See Zahn, _Einleitung_, ii. 563. The subscriptions state that the fourth Gospel was written thirty or thirty-two years after the Ascension, at Ephesus, in the reign of Nero, or, as some say, of Domitian. It is also said to have been published by Gaius, the host of the Apostles (διὰ Γάϊον τὸν ξενοδόχον τῶν ἀποστόλων). Others say that it was dictated to Papias of Hierapolis the disciple of the Apostle. On the alleged autograph (ἰδιόχειρον) preserved at Ephesus, see above, p. 30. ACTS. It would unduly enlarge the extent of this work were I to go on mentioning all the passages in the Acts that are more or less striking from the textual point of view. This book has already been more frequently referred to than the others. I would again refer the student to Zahn’s _Introduction_. I agree with that writer in thinking it impossible in many cases to suppose that a scholiast manufactured the text we now find in Codex D with no other material before him save the usual text and his inkhorn. At the same time there is undoubtedly room for much diversity of opinion with respect to many matters of detail. Ι would instance such a simple narrative as that of Acts iii. 1-5, and ask what reasonable ground a copyist could have had for altering ὃς into οὗτος, ἀτενίσας into ἐμβλέψας, βλέψον into ἀτένισον, ἐπεῖχεν into ἀτενίσας or _vice versa_, or for omitting or inserting ὑπάρχων or λαβεῖν.[277] Such changes might, however, be introduced by an author who writes a passage twice over. Without himself being fully conscious of his reasons for doing so, he might substitute a final construction for a participle, introduce or remove an asyndeton, replace one word by its synonym, and make all the striking linguistic changes which a comparison of the two texts reveals.