A not dissimilar state of things is indicated somewhat less explicitly in regard to the first Gospel.  In the text of Matt. i. 18 all the Greek MSS., with one exception, read, [Greek:  tou de Iaesou Christou hae genesis outos aen], B alone has [Greek:  tou de Christou Iaesou].  The Greek of D is wanting at this point, but the Latin, d, reads with the best codices of the Old Latin, the Vulgate, and the Curetonian Syriac, ‘Christi autem generatio sic erat’ (or an equivalent).  Now Irenaeus quotes this passage three times.  In the first passage [Endnote 330:1] the original Greek text of Irenaeus has been preserved in a quotation of Germanus, Patriarch of Constantinople (the context also by Anastasius Sinaita, but these words appear to be omitted); and the reading of Germanus corresponds to that of the great mass of MSS.  This however is almost certainly false, as the ancient Latin translation of Irenaeus has ‘Christi autem generatio,’ and it was extremely natural for a copyist to substitute the generally received text, especially in a combination of words that was so familiar.  Irenaeus leaves no doubt as to his own reading on the next occasion when he quotes the passage, as he does twice over.  Here he says expressly:  ’Ceterum, potuerat dicere Matthaeus:  Jesu vero generatio sic erat; sed praevidens Spiritus sanctus depravatores, et praemuniens contra fraudulentiam eorum, per Matthaeum ait:  Christi autem generatio sic erat’ [Endnote 330:2].  Irenaeus founds an argument upon this directed against the heretics who supposed that the Christus and Jesus were not identical, but that Jesus was the son of Mary, upon whom the aeon Christus afterwards descended.  In opposition to these Irenaeus maintains that the Christus and Jesus are one and the same person.

There is a division of opinion among modern critics as to which of the two readings is to be admitted into the text; Griesbach, Lachmann, Tischendorf (eighth edition), and Scrivener support the reading of the MSS.; Tregelles, Westcott and Hort, and M’Clellan prefer that of Irenaeus.  The presence of this reading in the Old Latin and Curetonian Syriac proves its wide diffusion.  At the same time it is clear that Irenaeus himself was aware of the presence of the other reading in some copies which he regarded as bearing the marks of heretical depravation.

It is unfortunate that fuller illustration cannot be given from Irenaeus, but the number of the quotations from the Gospels of which the Greek text still remains is not large, and where we have only the Latin interpretation we cannot be sure that the actual text of Irenaeus is before us.  Much uncertainty is thus raised.  For instance, a doubt is expressed by the editors of Irenaeus whether the words ‘without a cause’ ([Greek:  eikae]—­sine caussa) in the quotation of Matt. v. 22 [Endnote 331:1] belong to the original text or not.  Probably they did so, as they are found in the Old Latin and Curetonian Syriac and in Western authorities generally.  They are wanting however in B, in Origen, and ’in the true copies’ according to Jerome, &c.  The words are expunged from the sacred text by Lachmann, Tischendorf, Westcott and Hort, and M’Clellan.  There is a less weight of authority for their retention.  In any case the double reading was certainly current at the end of the second century, as the words are found in Irenaeus and omitted by Tertullian.