Manuscripts on Papyrus of the Greek Bible: Fasciculus III Supplement: Pauline Epistles: Text (London: Emery Walker, 1936) xi, thought one other witness (minuscule 1919) placed Hebrews after Romans but noted that “There is some obscurity about this.” See David Trobisch, “The Oldest Extant Editions of the Letters of Paul” Religion Online (1999) http://www.religion-online.org/showarticle.asp?title=91, for his reasoning concerning the order of writings in P46. According to Craig R. Koester, Hebrews: A New Translation with Introduction and Commentary (Anchor Bible 36; New York: Doubleday, 2001) 48, “Speculation about the location of the addressees has produced many proposals. Jerusalem and Rome are the most common, with Rome currently deemed the most plausible.”
 Eldon J. Epp, “The Multivalence of the Term 'Original Text' in New Testament Textual Criticism” Harvard Theological Review 92 (1999) 246-7.
 Eldon J. Epp, “It's All About Variants: A Variant-Conscious Approach to New Testament Textual Criticism” Harvard Theological Review 100 (2007) 298.
 Mink, “Problems of a Highly Contaminated Tradition,” 25-6.
 Heb 13:22-25 might be a note appended by someone besides the author, although no extant witnesses omit this section as a block. In Hebrews, at least, we need not worry about the possibility of multiple originals. According to Trobisch, “Oldest Extant Editions,” “The uniformity of the title clearly demonstrates that all manuscripts of Hebrews go back to a single exemplar. In this exemplar Hebrews was already part of a collection of the letters of Paul.” Günther Zuntz, The Text of the Epistles: A Disquisition upon the Corpus Paulinum (Schweich Lectures, 1946; London: Oxford University Press, 1953) 14, writes that “The primitive Corpus Paulinum is the archetype which the recensio and examinatio of the extant evidence strive to recover.”
 Zuntz, Text of the Epistles, 14.
 Roger S. Bagnall, Early Christian Books in Egypt (Princeton: Princeton University Press, 2009) 86. Bagnall (ibid., 89) suggests that Christian use of the codex for their scripture derives from an authoritative centre, and notes that Roberts and Skeat had the same idea. He regards this centre to be the Roman church, something that Skeat also came to believe. Although Bagnall would place a later date on Christian adoption of the codex for scripture, it remains possible that Roman Christians used codices to distribute the Pauline collection from its inception.