i. 3. εὐχαριστῶ τῷ θεῷ μου is read by א A B D^c E^2 K L P; and ἐγὼ μὲν εὐχαριστῶ τῷ κυρίῳ ἡμῶν by D* E* F G. Zahn defends the latter in the _Zeitschrift für kirchliche Wissenschaft_, 1885, p. 184, and in his _Einleitung_, i. 376 calls it the “genuine text.” Haupt says (Meyer^7, 1897, p. 3): The reading ἐγὼ μὲν εὐχαριστῶ, which is commonly ignored, is, it appears to me, rightly recommended by Zahn and Wohlenberg. But Haupt himself ignores the second half of the reading τῷ κυρίῳ ἡμῶν (for τῷ θεῷ μου), which is far more important from a theological point of view, and is content merely to explain at length why Paul should thank _his_ God. Weiss, in his _Text-kritik der paulinischen Briefe_ (pp. 6, 7), mentions ἐγὼ, but says nothing about μὲν, or the change from κυρίῳ ἡμῶν to θεῷ μου. But you cannot run with the hare and hunt with the hounds. If you accept ἐγὼ μὲν εὐχαριστῶ you cannot reject τῷ κυρίῳ ἡμῶν. Haupt, moreover, thinks it is far-fetched to suppose with Zahn that ἐγὼ μὲν contains an allusion to something the Philippians had said. But that is by no means the case, as we may learn from what Deissmann and Harris tell us of the epistolary style of those days (see _A Study in Letter Writing_, Expositor, September 1898, p. 161 ff.). But if the Western group preserves the correct text at the very outset of the epistle, what about it further down? i. 7. For χάριτος Ambrosiaster has “gaudii,” so that he must have read χαρᾶς. J. Weiss proposes to read χρείας (_ThLz._, 1899, col. 263). χάρις and χαρά are frequently interchanged—_e.g._ in Tobit vii. 18; Sirach xxx. 16. Χόρον is found for χαράν in Ps. xxix. (xxx.) 11. The scribes felt a difficulty with χρεία in Rom. xii. 13, and still more so in Ephes. iv. 29. Ephraem found χρεία in place of χεῖρον in John v. 14 (see above, p. 293, note 2). i. 14. Zahn and Haupt omit τοῦ θεοῦ with D K etc. So does J. Weiss, who takes occasion to make certain important observations on the attempts hitherto made to restore the text. See _ThLz._, 1899, col. 263. iii. 14. Till lately Tertullian was our only authority for the reading “palmam incriminationis” in place of τὸ βραβεῖον τῆς ἄνω κλήσεως (_De resurrectione carnis_, 23). It was accordingly supposed that he had read ἀνεγκλήσεως instead of ἄνω κλήσεως. We learn now from the Athos manuscript, discovered by von der Goltz, that Origen also cited the reading ἀνεγκλησίας in his commentary as being ἀνεγνωσμένον ἔν τισιν ἀντιγράφοις. Even supposing that τινὰ ἀντίγραφα turned out to be no more than a single copy, or even Tertullian’s quotation which Origen had become acquainted with in some way, his mention of this reading is in the highest degree interesting. Subscription: ἐγράφη ἀπὸ Ῥώμης: + δι’ Ἐπαφροδίτου: + διὰ Τιμοθέου καὶ Ἐπαφροδίτου. Colossians.