Rom_2:5. After
ἀποκαλ
. D*** K L
à
**, min[574], and several versions and Fathers, including Or., read
καί
, which is adopted by Mill, Wetst. Matth. and Fritzsche.[575] Against it is the greatly preponderant authority of the uncials, and the suspicion of having been added by way of relief to the accumulation of genitives.
Rom_2:8.
μέν
after
ἀπειθ
. is wanting in B D* G
à
*, and is omitted by Lachm. and Tisch. (8), but was easily passed over from inattention as seeming superfluous.
The order
ὀργὴ
καὶ
θυμός
(thus also Lachm. and Tisch.) is decisively attested.
Rom_2:13. The article before
νόμου
, which Elz. and Fritzsche read both times, but which Lachm. and Tisch. both times omit, is wanting in A B D E (which however has it in the first case) G
à
, 31, 46, Damasc.; and betrays itself in the general form of the saying as inserted in order to denote the Mosaic law.
Rom_2:14.
ποιῇ
] Lachm. and Tisch. read
ποιῶσιν
, following A B
à
, min[576], Clem. Or. Damasc. (D* G have
ποιοῦσιν
). The plural is an amendment suggested by the context.
Rom_2:16. Instead of
ὅτε
Lachm. following A and some Fathers, has
ᾗ
.; an interpretation; as is also
ἐν
ᾗ
ἡμέρᾳ
in B.
Rom_2:17.
εἰ
δέ
] The too weakly attested Recept[577]
ἴδε
or
ἰδέ
is either a mere copyist’s error, or an alteration to get rid of the supposed anakoluthon. See Reiche, Comm. crit.
[574]in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[575] Defended also by Philippi and Reiche, Comm. crit., who thinks that the
κιά
has been rejected on account of
ἀποκαλ
. appearing not to receive more precise definition. See on the other hand van Hengel.
[576] in. codices minusculi, manuscripts in cursive writing. Where these are individually quoted, they are marked by the usual Arabic numerals, as 33, 89.
[577] ecepta Textus receptus, or lectio recepta (Elzevir).