iii. 22. Marcion seems to have dropped the name of Apollos here. Indeed, there is no trace in Marcion of any of the passages where Paul mentions his name. “What was Apollos to the Church of the second century?” (Zahn, _GK._ i. 649.) v. 2. For ἐπενθήσατε Naber suggests ἐπενοήσατε. This is not noticed by Baljon, who is elsewhere careful to mention the conjectural emendations proposed by his countrymen. vi. 20. It was doubtless owing to a transcriptional error that Marcion read ἄρατε between δοξάσατε and τὸν θεόν. But how it originated, whether from ἄρα δὲ = ἄρα δὴ or by dittography, it is hard to say. x. 9. In place of τὸν κύριον we find τὸν Χριστὸν read by D G K L, Marcion, Irenæus (iv. 27, 3), Clement (_Ecl. Proph._, 49), and the early versions. See above, p. 152, and compare Zahn on the reading Ἰησοῦς for κύριος in Jude 5 (_Einleitung_, ii. 88 f.). xiv. 19. For νοΐ μου Marcion read “per legem” διὰ τὸν νόμον, which was arrived at partly by a transcriptional error and partly by conscious alteration. This could not have occurred, however, unless the original reading was διὰ τοῦ νοός μου, which is still found in a good many manuscripts, and not τῷ νοΐ μου, the reading preferred by most of our editors. The latter is perhaps the result of an assimilation to the construction of γλώσσῃ. xiv. 31-34. These verses are variously punctuated by recent editors, the main difference being with regard to the arrangement of the clause ὡς ἐν πάσαις ταῖς ἐκκλησίαις τῶν ἁγίων. This clause is referred to verse 31 by Westcott and Hort, who place a comma after παρακαλῶνται and bracket the intervening words (32, 33_a_) as a parenthesis. Tischendorf and Weiss place a period after εἰρήνης, and link the ὡς clause to what follows. This arrangement Westcott and Hort indicate in their margin. For details and reasoning, see the Commentaries. xiv. 34, 35. These two verses follow verse 40 in D E F G 93, Ambrosiaster, and Sedulius. In Codex Fuldensis, verses 36-40 are found in the margin after verse 33, where they were inserted by Victor of Capua (see p. 122), who did not, however, remove them from their place further down. He must therefore have had before him a manuscript exhibiting this arrangement. We must suppose either that all these manuscripts are ultimately derived from one and the same exemplar, in which this arrangement of the verses occurred, or, as Heinrici suggests, that the original document itself gave occasion to this variety by having these verses written in its margin. Our modern editors are unanimous in following the usual order. xv. 38. Zahn has shown that in all likelihood the substitution of πνεῦμα for the first σῶμα was due to certain followers of Marcion. See his _GK._ i. 615; also _Zeitschrift für Kirchengeschichte_, ix. 198 ff.