At the same time it cannot be disguised that there are difficulties in connection with the close of chapter xv. Minuscule 48 omits the last verse (33). In verse 32, B reads simply ἵνα ἐν χαρᾷ ἔλθω, while the other witnesses have ἐλθὼν, and vary between συναναπαύσωμαι ὑμῖν and ἀναψύξω μεθ’ ὑμῶν.[282] Zahn thinks that the original position of the Doxology is after xiv. 23 and nowhere else. Now the authority for inserting the Doxology there only is L and many minuscules, A P and a few minuscules having it in both places. If Zahn is right, should not the testimony of L be accepted in other places as well as this, or at least have more deference paid to it than seems now to be the case. The testimony for the omission of the Doxology there has recently been endorsed by that of the Palestinian Syriac Lectionary, published in _Studia Sinaitica_, vi. xv., xvi. Zahn points out that we cannot consistently lay stress on the supposed entire absence of these chapters in Marcion, unless we are prepared to maintain at the same time that the other passages which he fails to mention, such as Gal. iii. 6-9, 15-25, iv. 27-30; Romans i. 19-ii. 1, iii. 31-iv. 25, ix. 1-33, x. 5-xi. 32; Coloss. i. 15_b_, 16, were unknown to him, and only smuggled into the text afterwards by falsifiers on the Catholic side. Zahn thinks it probable that Marcion struck out the numerous personal references in chapter xvi. as being useless and unedifying for the Church of his day. xv. 23, 24. Zahn holds that the later Antiochean reading ἐλεύσομαι πρὸς ὑμᾶς (א^c Euthal., etc.) is undoubtedly spurious, and the γὰρ as certainly genuine (_Einleitung_, i. 267). xvi. 27. Zahn (_Einleitung_, i. 286) is inclined to regard ᾧ as the correct reading here for two reasons: (1) because the incompleteness of the sentence made it liable to correction, and (2) because the correction is effected in very different ways. In some manuscripts ᾧ is changed into αὐτῷ (P, Copt., 31, 54), in others it is omitted altogether (B F-lat. Syr.), while in others again εἴη takes the place of ᾧ ἡ (55, 43-scholion). Subscription: πρὸς Ῥωμαίους simply, א A B C D; others, ἐγράφη ἀπὸ Κορίνθου διὰ Φοίβης τῆς διακόνου, to which some add τῆς ἐν Κεγχρεαῖς ἐκκλησίας; others, ἐγράφη διὰ Τερτίου ἐπέμφθη δὲ διὰ Φοίβης ἀπὸ Κορινθίων. 1 Corinthians. All the manuscripts in which the number of the epistle is indicated by a word and not by a numeral (α’) call it πρώτη, never προτέρα. Origen, however, says ἐν τῇ προτέρᾳ πρὸς Κορινθίους ὁ Παῦλος (ii. 347). i. 2. The words ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ are read immediately after θεοῦ by B D* G. This arrangement is adopted by Weiss, and supported by Zahn as undoubtedly genuine (_Einleitung_, i. 210). Heinrici is inclined to regard it as a transcriptional error which was very apt to occur in copying stichometric manuscripts. But were there stichometric manuscripts antecedent to the time of Codex B?