So 47, 73, the Peshito Syriac (ed. princeps and Schaaf). And so it stands in the commentators Chrysostom (but with various readings) and Theodore of Mopsuestia (Spicil. Solesm. I. p. 131 Dei patris et Christi, but in Rab. Maur. Op. VI. p. 521 Dei patris Christi Jesu).
Pelagius has Dei patris et Christi Jesu>, and so the Memphitic (Wilkins).
The common text the latest development.
(11) του θεου και πατροϲ και του χριϲτου.
This, which may be regarded as the latest development, is the reading of the received text. It is found in D (third hand) K L, and in the great majority of cursives; in the text of the Harclean Syriac, and in Theodoret and others.
Besides these readings some copies of the Vulgate exhibit other variations; e.g. demid. Dei patris et Domini nostri Christi Jesu, tolet. Dei Christi Jesu patris et Domini.
It is not necessary to add any remarks. The justification of τοῦ Θεοῦ Χριστοῦ as the original reading will have appeared in the variations to which it has given rise. The passage is altogether an instructive lesson in textual criticism.
ii. 16 ἐν βρώϲει καὶ ἐν πόϲει.
ii. 16 καί or ἤ?
In this reading B stands alone among the MSS; but it is supported by the Peshito Syriac and Memphitic Versions, by Tertullian (adv. Marc. v. 19), and by Origen (in Ioann. x. § 11, IV. p. 174). The testimony of Tertullian however is invalidated by the fact that he uses et as the connecting particle throughout the passage; and the Peshito Syriac also has ‘and’ for ἤ in the two last clauses, though not in the second.