5. This verse exhibits an uncommonly large number of variants. Thus εἰδότας occurs with or without ὑμᾶς after it; for πάντα we find both πάντας and τοῦτο; while the position of ἅπαξ varies, the word being found before πάντα, ὅτι, and λαὸν. But even that is not all. Most recent editors read ὅτι Κύριος, but we find also ὅτι Ἰησοῦς: ὅτι ὁ θεὸς: and ὅτι ὁ Κύριος (_textus receptus_). Tischendorf’s apparatus might lead one to suppose that the witnesses for Ἰησοῦς and ὁ θεὸς omit ὅτι altogether, but that is not so. The ambiguity is due to the loose way in which the note is given. Westcott and Hort think it probable that the original text was ΟΤΙΟ, and that this was read as ΟΤΙΙ̅Ϲ̅, and perhaps as ΟΤΙΚ̅Ϲ̅. Kühl thinks that the easiest explanation of the variants is to suppose that κύριος was the original reading, and that Ἰησοῦς and θεὸς were derived from it. But it seems to me that Zahn has better reason on his side when he argues for ὅτι Ἰησοῦς as the original reading. He first of all eliminates ὁ θεὸς as having no great attestation, and as being found alongside of κύριος in Clement (_dominus deus_). The choice, therefore, lies between κύριος and Ἰησοῦς. The latter has by far the stronger external attestation, it is the _lectio ardua_, and is, on internal grounds, also to be preferred. See _Einleitung_, ii. 88. 22, 23. Zahn has a strong impression that this passage lies at the foundation of _Didache_, ii. 7: οὐ μισήσεις πάντα ἄνθρωπον, ἀλλὰ οὓς μὲν ἐλέγξεις, περὶ δὲ ὧν προσεύξῃ, οὓς δὲ ἀγαπήσεις ὑπὲρ τὴν ψυχήν σου. If this is really so, we have here a piece of very early testimony, not certainly to the actual words, but to the thought conveyed. See _Einleitung_, ii. 86. Subscription: At the end of the Armenian Bible of 1698 we find a note to the effect that “this epistle was written in the year 64 by Judas Jacobi, who is also called Lebbaeus and Thaddaeus, and who preached the Gospel to the Armenians and the Persians.” APOCALYPSE. Apart from particular passages, the last book of the Bible cannot be unreservedly recommended to the devout laity for special study, but it is peculiarly well adapted as an introduction to the method of textual criticism, and that for two reasons. First of all, because the number of available witnesses to the text is comparatively small, and, secondly, because these are more easily grouped here than in the other divisions of the New Testament. Reference may be made in this connection to the first part of Bousset’s critical studies on the text of the Apocalypse, where the distinction drawn by Bengel between the Andreas and Arethas groups of manuscripts is correctly emphasized. At the same time Bousset himself comes to the rather unsatisfactory conclusion that an eclectic mode of procedure is all that is possible at present. An attempt has been made above (p. 157) with the conclusion of the Apocalypse. We shall now try a few further examples.