For ἔχομεν B, the Memphitic Version, and the Arabic (Bedwell, Leipzig), read ἔσχομεν. This is possibly the correct reading. In the parallel passage, Ephes. i. 7, several authorities (א* D*, the Memphitic and Æthiopic Versions, and the translator of Irenæus v. 14. 3) similarly read ἔσχομεν for ἔχομεν. It may be conjectured that ἔσχομεν in these authorities was a harmonistic change in Ephes. i. 7, to conform to the text which they or their predecessors had in Col. i. 14. Tischendorf on Ephes. l.c. says ‘aut utroque loco εχομεν aut εσχομεν Paulum scripsisse puto’; but if any inference can be drawn from the phenomena of the MSS, they point rather to a different tense in the two passages.
i. 22 ἀποκατηλλάγητε.
i. 22 ἀποκατηλλάγητε.
This reading is perhaps the highest testimony of all to the great value of B.
The variations are;
(1) ἀποκατηλλάγητε B. This also seems to be the reading of Hilary of Poitiers In xci Psalm. 9 (I. p. 270), who transfers the Apostle’s language into the first person, ‘cum aliquando essemus alienati et inimici sensus ejus in factis malis, nunc autem reconciliati sumus corpore carnis ejus.’
(2) ἀποκατηλλάκηται 17.
(3) ἀποκαταλλαγέντες D* F G, and the Latin authorities d, e, g, m, the Gothic Version, the translator of Irenæus (v. 14. 3), and others.
(4) ἀποκατήλλαξεν, all the other authorities.
Of these (2) is obviously a corruption of (1) from similarity of sound; and (3) is an emendation, though a careless emendation, of (1) for the sake of the grammar. It should have been ἀποκαταλλαγέντας. The reading therefore must lie between ἀποκατηλλάγητε and ἀποκατήλλαξεν. This latter however is probably a grammatical correction to straighten the syntax. In the Memphitic a single letter ⲁϫ for ⲁϥ would make the difference between ἀποκατηλλάγητε and ἀποκατήλλαξεν; but no variation from the latter is recorded.