Palimpsests of Bible manuscripts came to be prohibited by the Church. The Sixth Ecumenical Council (Trullan, Concilium quinisextum, 680-681), in its 68th canon, Περὶ τοῦ μὴ ἐξεῖναί τινι τῶν ἁπάντων βιβλία τῆς παλαιᾶς καὶ νέας διαθήκης διαφθείρειν, forbids the sale of old manuscripts of the Bible to the βιβλιοκάπηλοι or the μυρεψοί, or to any persons whatever.[58] There was naturally a special aversion to letting such manuscripts fall into the hands of Jews; but yet there were discovered, in the lumber room of the Synagogue of Old Cairo, fragments of a Greek MS. of the Gospels, which had been afterwards employed to receive Jewish writing. Parchments of this sort were at first used only for rough drafts and such like, instead of wax tablets from which the writing could be erased again. Punctuation. A good example of the importance of punctuation will be found in Lk. i. 35, on which see p. 201. Compare also Lk. xxi. 8, 1 Tim. ii. 5, where Lachmann punctuates καὶ ἀνθρώπων ἄνθρωπος. By a different punctuation in Heb. i. 9, Tischendorf and Westcott-Hort make ὁ Θεός vocative and nominative respectively. In the former case the Messiah is God, in the other God is the one who anoints him. This difference was not observed at first by O. v. Gebhardt. Similarly there is a difference between the text and the margin of Westcott and Hort in verse 8, where by the insertion or omission of the two commas before and after ὁ Θεός the meaning is either that Messiah is God or that God is Messiah’s throne. Considering the importance of such marks of division, the rule laid down by Ephraem Syrus in the year 350, and again emphasized by Bengel and Lagarde, should be carefully attended to in the New Testament: εἰ κέκτησαι βιβλίον, εὐστιχὲς κτῆσαι αὐτό· μήποτε εὑρεθῇ ἐν αὐτῷ πρόσκομμα τῷ ἀναγινώσκοντι ἢ μεταγράφοντι (see Nestle, _Bengel als Gelehrter_, p. 24). Compare also what Chrysostom says regarding punctuation on Mt. viii. 9: τινὲς δὲ καὶ οὕτως ἀναγινώσκουσι τουτὶ τὸ χωρίον· εἰ γὰρ ἐγὼ ἄνθρωπος ὤν, καὶ μεταξὺ στίξαντες ἐπάγουσιν· ὑπὸ ἐξουσίαν ἔχων ὑπ’ ἐμαυτοῦ στρατιώτας. See also Victor (or whoever it is) on Mk. xvi. 9. On the change of the sense by means of false emphasis or punctuation see below, pp. 204(7), 276. J. A. Robinson thinks it probable that ὁ Ἀγαπητός is a separate title of the Messiah, and would point ὁ υἱός μου, ὁ Ἀγαπητός in Mk. i. 11, ix. 7 on the authority of the _Ascensio Esaiae_ and the Old Syriac (see Hastings’ _Bible Dictionary_, ii. 501). Contents.