ii. 16. On the reading κιρνάτω suggested by the rendering of the Peshitto, and the Latin version of Ephraem’s Commentary on the Pauline Epistles, see above, p. 168 f. It was advocated by Lagarde in his _Prophetae Chaldaice_, p. li. Zahn rejects it on the ground that it would require περὶ βρώσεως in place of ἐν βρώσει, and also that κρίνειν agrees better with καταβραβεύειν in verse 18. ii. 18. On this difficult passage see above, p. 168. Zahn thinks it quite certain that μὴ is a later insertion even in the Syriac, seeing that Ephraem knows nothing of it. Of the various conjectural emendations, he regards that of C. Taylor as the most probable—viz. ἀέρα κενεμβατεύων. This is also the view of Westcott and Hort. See their _Introduction_, “Notes on Select Readings,” _in loco_; Zahn, _Einleitung_, i. 339. iv. 14. The words ὁ ἰατρὸς ὁ ἀγαπητὸς were omitted by Marcion. See Zahn, _GK._ i. 647; ii. 528. Two minuscules omit the words ὁ ἀγαπητὸς. Subscription: ἐγράφη ἀπὸ Ῥώμης διὰ Τυχίκου (+ καὶ Τιμοθέου) καὶ Ὀνησίμου. 1 Thessalonians. ii. 7. One can easily see how doubt should arise as to the correct reading here when we observe the form of the words in the uncial script, ΕΓΕΝΗΘΗΜΕΝΝΗΠΙΟΙ. Moreover, we must remember that Ν at the end of a line was very frequently indicated merely by a stroke above the preceding letter, thus: ΕΓΕΝΗΘΗΜΕ. The same alternative readings are presented in Hebrews v. 13, and in Clement of Alexandria, i. 140, 7, where Codex F exhibits ἤπιοι, and M, which is the most important manuscript, has νήπιοι in the text and ἤπιοι in the margin. ii. 15. Zahn (_GK._ ii. 521; _cf._ also i. 644) restores Marcion’s text here in the form τῶν καὶ τὸν κύριον [Ἰησοῦν] ἀποκτεινάντων καὶ τοὺς προφήτας αὐτῶν. Marcion founds throughout upon a Western text, and the fact of his agreement in this instance with the Antiochean Recension (D_{2} E_{2} K_{2} L_{2}) is declared by Zahn to be a mere coincidence, more especially as the latter here reads τοὺς ἰδίους προφήτας. “Had Marcion,” he says, “really written ἰδίους, Tertullian would have translated the passage differently, and would scarcely have applied the term _adjectio_ to a qualifying expression inserted _before_ προφήτας.” What Tertullian says is, “dicendo _et prophetas suos_ licet _suos_ adjectio sit haeretici.” The term ἴδιος is employed so frequently to represent the pronoun when no particular emphasis is intended to be conveyed, that there seems to me no necessity for Tertullian translating τοὺς ἰδίους προφήτας _suos prophetas_, or rendering the words in any other way than _prophetas suos_. Compare above, p. 211. iii. 3. Lachmann here reads μηδὲν ἀσαίνεσθαι with Reiske and Venema. Beza and Bentley suggested σαλεύεσθαι, Holwerda ἀναίνεσθαι, Peerlkamp σινιάζεσθαι. Zahn has no hesitation in adopting μηδένα σαίνεσθαι, which he understands in the original (metaphorical) sense of to flatter, to talk over or cajole. See _Einleitung_, i. 158.