When St.Peter beckoned to him he turned his head for the moment and sank ([Greek: epipeson], not [Greek: anapeson] which has the testimony only of B and about twenty-five uncials, [Symbol: Aleph] and C being divided against themselves) on the breast of the Lord, being still in the general posture in which he was ([Greek: houtos][117]), and asked Him in a whisper 'Lord, who is it ?'] [Another case of confusion between [Greek: o] and [Greek: o] may be seen in St.Luke xv.

24, 32, where [Greek: apololos] has gained so strong a hold that it is found in the Received Text for [Greek: apololos], which last being the better attested appears to be the right reading[118].

But the instance which requires the most attention is [Greek: katharizon] in St.Mark vii.

19, and all the more because in _The Last Twelve Verses of St.Mark_, the alteration into [Greek: katharizon] is advocated as being 'no part of the Divine discourse, but the Evangelist's inspired comment on the Saviour's words[119].' Such a question must be decided strictly by the testimony, not upon internal evidence--which in fact is in this case absolutely decisive neither way, for people must not be led by the attractive view opened by [Greek: katharizon], and [Greek: katharizon] bears a very intelligible meaning.

When we find that the uncial evidence is divided, there being eight against the change ([Symbol: Phi][Symbol: Sigma]KMUV[Symbol: Gamma][Symbol: Pi]), and eleven for it ([Symbol: Aleph]ABEFGHLSX[Symbol: Delta]);--that not much is advanced by the versions, though the Peshitto, the Lewis Codex, the Harkleian ( ?), the Gothic, the Old Latin[120], the Vulgate, favour [Greek: katharizon];--nor by the Fathers:--since Aphraates[121], Augustine ( ?)[122], and Novatian[123] are contradicted by Origen[124], Theophylact[125], and Gregory Thaumaturgus[126], we discover that we have not so far made much way towards a satisfactory conclusion.