The received reading of the place is the correct one,--[Greek: kai periegen holen ten Galilaian ho Iesous], because the first five words are so exhibited in all the Copies except B[Symbol: Aleph]C; and those three MSS.

are observed to differ as usual from one another,--which ought to be deemed fatal to their evidence.
Thus, B reads [Greek: kai periegen en holei tei Galilaiai].
[Symbol: Aleph] " [Greek: kai periegen ho _is_ en tei Galilaiai].
C " [Greek: kai periegen ho _is_ en hole tei Galilaiai].
But--( I shall be asked)--what about the position of the Sacred Name?
How comes it to pass that [Greek: ho Iesous], which comes after [Greek: Galilaian] in almost every other known copy, should come after [Greek: periegen] in three of these venerable authorities (in D as well as in [Symbol: Aleph] and C), and in the Latin, Peshitto, Lewis, and Harkleian?
Tischendorf, Alford, Westcott and Hort and the Revisers at all events (who simply follow B in leaving out [Greek: ho Iesous] altogether) will not ask me this question: but a thoughtful inquirer is sure to ask it.
The phrase (I reply) is derived by [Symbol: Aleph]CD from the twin place in St.Matthew (ix.

35) which in all the MSS.

begins [Greek: kai periegen ho _is_].

So familiar had this order of the words become, that the scribe of [Symbol: Aleph], (a circumstance by the way of which Tischendorf takes no notice,) has even introduced the expression into St.Mark vi.