iii. 16. The article is inserted before ἐπιστολαῖς by א and K L P (“the Antiochean recension”), but omitted by A B C. Zahn, who would omit it, points out that ἐν πάσαις ταῖς ἐπιστολαῖς would imply a complete collection of Paul’s Epistles, and would include all the constituents without exception, whereas without the article the phrase contrasts one epistle known to the readers with those of all kinds that he had written. See _Einleitung_, ii. 108. Tischendorf admitted the reading now favoured by critics in his seventh edition, but rejected it in the eighth. This same thing occurs not infrequently. See the article on 2 Peter by Chase in Hastings’ _Dictionary of the Bible_, vol. iii. p. 810. 1 John. iv. 3. Von der Goltz has shown conclusively what was long a matter of conjecture, that Origen not only knew the reading ὁ λύει τὸν Ἰησοῦν, but seemingly preferred it; and that Clement also cites the text in this form in his work on the Passover, which is all but entirely lost. He has also established anew the reliable nature of the Latin version of Irenæus in the matter of Biblical quotations. See Zahn in the _ThLbl._, 1899, col. 180; _Einleitung_, ii. 574. v. 7. The “comma Johanneum” needs no further discussion in an Introduction to the _Greek_ Testament, but its history on Latin soil is all the more interesting. The fact that it is still defended even from the Protestant side is interesting only from a pathological point of view. On the decision of the Holy Office, confirmed by the Pope on the 15th January 1897, see Hetzenauer’s edition of the New Testament, and the notice of it by Dobschütz in the _ThLz._, 1899, No. 10. On the literature, compare also Kölling (Breslau, 1893); W. Orme’s _Memoir of the Controversy respecting the Three Heavenly Witnesses, 1 John v. 7_ (London, 1830), New Edition, with Notes and Appendix by Ezra Abbot (New York, 1866); C. Forster, _A New Plea for the Authenticity of the Text of the Three Heavenly Witnesses_ (Cambridge, 1867); H. T. Armfield, _The Three Witnesses: The disputed Text in St. John_ (London, 1893). James. An Arabic scholion, attributed to Hippolytus, cites this epistle under the name of Jude. See Zahn, _GK._ i. 320, 2; 323, 3. In two minuscules cited by Tischendorf, Ἰακώβου is followed by τοῦ ἀδελφοῦ θεοῦ or ἀδελφοθεοῦ, and in one of the subscriptions by τοῦ ἀδελφοθεοῦ. The subscription in ff reads “explicit epistola Jacobi filii Zaebedei (_sic_).” See Zahn’s _Einleitung_, i. 75. ii. 2. συναγωγὴν appears without the article in א* B C and one of Scrivener’s minuscules. This reading is accepted by Zahn, who sees in it an indication that those to whom the epistle is addressed were in possession of several synagogues, that is supposing the word to mean _meeting-place_, and not simply assembly, as he himself is inclined to believe. See _Einleitung_, i. 60, 66. Jude.