Here B and F read κυριος ο θεος υμων ΟϹ εν ουρανω ανω, while on the other hand A in place of ΟϹ has Θ̅Ϲ̅, which in this instance is correct. In 1 Tim. iii. 16 the other witnesses—viz. the versions and the Fathers—throw their weight into the opposite scale. iv. 3. Isidore asks whether κωλυόντων ... ἀπέχεσθαι βρωμάτων may not be a σφάλμα of the scribes for ἀντέχεσθαι, to which Oecumenius replies that it is no σφάλμα καλλιγραφικόν but good Attic Greek for κωλύειν ἀπὸ τῆς βρώσεως. The explanation of Theophylact, however, is nearer the mark, that συμβουλεύειν is to be supplied from κωλύειν. Bentley, Toup, Bakhuyzen, and Bois would supply κελευόντων before ἀπέχεσθαι, while Hort suggests the substitution of ἢ ἅπτεσθαι or καὶ γεύεσθαι in place of ἀπέχεσθαι. There seems to be no need of such expedients. Subscription: ἐγράφη ἀπὸ Λαοδικείας + ἥτις ἐστὶν μητρόπολις Φρυγίας τῆς Καπατιάνης (Πακατιάνης): _al._ ἀπὸ Νικοπόλεως: _al._ ἀπὸ Ἀθηνῶν: _al._ ἀπὸ Ῥώμης + διὰ Τίτου. 2 Timothy. iv. 19. After Ἀκύλαν two minuscules (46 and 109) insert Λέκτραν τὴν γυναῖκα αὐτοῦ καὶ Σιμαίαν (Σημαιαν 109) καὶ Ζήνωνα τοὺς υἱοὺς αὐτοῦ. The interpolation is derived from the _Acta Pauli_, and is to be connected not with Aquila, but with the “house of Onesiphorus.” See Zahn, _Einleitung_, i. 411. Subscription: ἐγράφη ἀπὸ Λαοδικείας: _al._ ἀπὸ Ῥώμης + ὅτε ἐκ δευτέρου παρέστη Παῦλος τῷ καίσαρι Νέρωνι. Titus. i. 9, 11. Considerable additions are made to the text after both these verses by Codex 109. This manuscript is numbered 11 in the Library of St. Mark at Venice, and described by Gregory as “haud malae notae.” It contains both a Latin and an Arabic version, and dates from the thirteenth or fourteenth, or, as some suppose, the eleventh, century. After verse 9 we read: μὴ χειροτονεῖν διγάμους μηδὲ διακόνους αὐτοὺς ποιεῖν, μηδὲ γυναῖκας ἔχειν ἐκ διγαμίας· μηδὲ προσερχέσθωσαν ἐν τῷ θυσιαστηρίῳ λειτουργεῖν τὸ θεῖον· τοὺς ἄρχοντας τοὺς ἀδικοκριτὰς καὶ ἅρπαγας καὶ ψεύστας καὶ ἀνελεήμονας ἔλεγχε ὡς θεοῦ διάκονος. After verse 11 we find τὰ τέκνα τοὺς ἰδίους γονεῖς ὑβρίζοντας ἢ τύπτοντας ἐπιστόμιζε καὶ ἔλεγχε καὶ νουθέτει ὡς πατὴρ τέκνα. Subscription: πρὸς Τίτον (+ τῆς Κρητῶν ἐκκλησίας πρῶτον ἐπίσκοπον χειροτονηθέντα) ἐγράφη ἀπὸ Νικοπόλεως τῆς Μακεδονίας (missa per Arteman: _al._ per Zenam et Apollo). Hebrews. i. 3. Instead of φέρων, the first hand of B wrote φανερῶν, which a second hand altered to φέρων, while a third restored φανερῶν, and wrote in the margin ἀμαθέστατε καὶ κακέ, ἄφες τὸν [? τὸ] παλαιόν, μὴ μεταποίει. A great deal of material might be collected from the margin of old manuscripts, not only for the history of Prayer, as von Dobschütz recently observed, but for other interesting departments of the history of civilisation.