of such a sort that their origin seems to be anterior to the formation of the collection. It is not so difficult to understand how it is that the Epistle to the Hebrews, which, it is certain, was not written by Paul, varies so much with regard to its position in the collection. In the Syriac Bible, and in the majority of later Greek manuscripts, it comes after all the Pauline epistles, the reason being that the Syrian Church did not consider it to be really of the number of these. (See Westcott, _Bible in the Church_, p. 233 f.). In the earlier Greek manuscripts, however, it occupies the tenth place, standing between the epistles of Paul to the churches and the Pastoral Epistles. In the early Sahidic version, and in the Commentaries of Theodore of Mopsuestia, it is found between 2 Corinthians and Galatians; in the parent manuscript of Codex B it stood between Galatians and Ephesians. In his _Histoire de la Vulgate_, p. 539 f., Berger gives seventeen different ways in which the Pauline epistles are arranged in Latin Bibles—viz., Col., Thess., 1 Tim.; Thess., Col., 1 Tim.; Phil., Laod., Col.; Col., Laod., Thess.; Col., Thess., Laod.; Thess., Col., 1, 2 Tim., Tit., Laod.; Thess., Col., Laod.; Phil., Laod., Heb.; Heb., Laod.; Heb., 1, 2 Tim., Tit., Phil.; Apoc., Laod.; Ephes., Col.; Gal., Laod., Ephes.; Ephes., 1, 2, 3 Cor., Laod.; Phil., Thess., 1 Tim.; Apoc., 3 Cor.; Col., Phil. Romans. With regard to the very name and introduction of the Epistle to the Romans, it is worth observing, that while the words ἐν Ῥώμῃ are read in verses 7 and 15 by all our manuscripts, with the sole exception of G, their omission by Origen is attested by the critical work discovered by von der Goltz on Mount Athos (_vide supra_, pp. 90, 190), which says that Origen takes no notice of the words: οὔτε ἐν τῇ ἐξηγήσει οὔτε ἐν τῷ ῥητῷ μνημονεύει. The Latin commentary has them, and presupposes them in the exposition. Our editions of Origen have hitherto given them once in the Greek as well (iv. 287), but we must wait for the new edition before we can say with certainty that this is correct. The matter is not devoid of importance. If the omission is original, then it is possible to think that Romans, like Hebrews, was originally a circular letter; while on the other hand, if the words are an integral part of the epistle, we may suppose with von der Goltz that they were afterwards dropped when the epistle began to be read in church, so as to make it applicable to all Christians. See Jacques Simon, _Revue d’Histoire et de Littérature religieuses_, iv. 2 (1899), 177; Zahn, _Einleitung_, i. 278; _ThLbl._, 1899, 179. i. 3. On the Syriac reading “of the house of David,” see Vetter, _Der apokryphe dritte Korintherbrief_, 1894, p. 25, and my Note in the Lectionary published in _Studia Sinaitica_, vi. (see above, p. 106).