A single letter or little word more or less, and the sense of a passage is completely changed. Did Paul say that in his contention with the Apostles he gave place “for an hour,” or “_not_ for an hour,” οἷς πρὸς ὥραν, or οἷς οὐδὲ πρὸς ὥραν, or πρὸς ὥραν simply? In Gal. v. 8 is it ἡ πεισμονὴ ἐκ τοῦ καλοῦντος ὑμᾶς, or οὐκ ἐκ? In 1 Cor. v. 6 is it “your glorying is good” or “_not_ good,” καλὸν or οὐ καλὸν? In Rom. iv. 19, κατενόησεν or οὐ κατενόησεν. In 2 Peter iii. 10, εὑρεθήσεται or οὐχ εὑρεθήσεται, or are both these wrong? Compare, for example, the reading μακράν in Matt. viii. 30, where almost all the Latin witnesses, and Jerome too, read “_non_ longe”; and John vi. 64, where we have οἱ μὴ πιστεύοντες, and also οἱ πιστεύοντες (א G). In this latter passage the reading “credentes” was adopted in the Sixtine edition of the Vulgate, but “_non_ credentes” in the Clementine; Wordsworth and White decide for the latter against the Sixtine text. In John vii. 8, א D R etc., read οὐκ, for which B and the majority of the witnesses have οὔπω, but this is manifestly a correction. In John ix. 27 we have οὐκ ἠκούσατε, where a solitary Greek manuscript (22), which, however, has the support of the Vulgate and half the Old Latin witnesses, reads ἠκούσατε: audistis. In Romans v. 14 we find both τοὺς μὴ ἁμαρτάνοντας and τοὺς ἁμαρτάνοντας. In 1 Cor. iii. 7 A reads ὥστε ὁ φυτεύων ἐστίν τι, omitting the negative; in ix. 8 we have both ταῦτα λέγει and ταῦτα οὐ λέγει; while in xiii. 5 B and Clement of Alexandria actually assert that “love seeketh what is _not_ her own, τὸ μὴ ἑαυτῆς”! Again, in 1 Cor. xv. 51 the position of the negative fluctuates between the first and second member of the sentence, so that we have πάντες μὲν οὐ and οὐ πάντες. Similarly, in Col. ii. 18 we find ἃ ἑόρακεν and ἃ μὴ ἑόρακεν; and in Apoc. iv. 11 ἦσαν καὶ ἐκτίσθησαν and οὐκ ἦσαν καὶ ἐκτίσθησαν—_i.e._ “they were called out of nothingness into existence.”