13. LUKE vi. 1. ἐγένετο δὲ ἐν σαββάτῳ δευτεροπρώτῳ. Here again Codd. אB coincide in a reading which cannot be approved, omitting δευτεροπρώτῳ by way of getting rid of a difficulty, as do both of them in Mark xvi. 9-20, and א in Matt. xxiii. 35. The very obscurity of the expression, which does not occur in the parallel Gospels or elsewhere, attests strongly to its genuineness, if there be any truth at all in canons of internal evidence(372): not to mention that the expression ἐν ἑτέρῳ σαββάτῳ ver. 6 favours the notion that the previous sabbath had been definitely indicated. Besides אB, δευτεροπρώτῳ is absent from L, 1, 22, 33, 69 (where it is inserted in the margin by W. Chark, and should not be noticed, _see_ above), 118, 157, 209. A few (RΓ, 13, 117, 124 _primâ manu_, 235) prefer δευτέρω πρώτω, which, as the student will perceive, differs from the common reading only by a familiar itacism. As this verse commences a Church lesson (that for the seventh day or Sabbath of the third week of the new year, _see_ Calendar), Evangelistaria _leave out_, as usual, _the notes of time_; in Evst. 150, 222, 234, 257, 259 (and no doubt in other such books, certainly in the Jerusalem Syriac), the section thus begins, Ἐπορεύετο ὁ Ἰησοῦς τοῖς σάββασιν: this however is not, properly speaking, a various reading at all. Nor ought we to wonder if versions pass over altogether what their translators could not understand(373), so that we may easily account for the silence of the Peshitto Syriac, Bohairic, and Ethiopic, of the Old Latin _b_ _c_ _l_ _q_ _f_ (_secundâ manu_) _q_, and (if they were worth notice) of the Persic and the Polyglott Arabic, though both the Roman and Erpenius’ Arabic have δεύτερῳ, and so too the Ethiopic according to Scholz; _e_ “sabbato mane,” _f_ “sabbato a primo:” the Harkleian Syriac, which renders the word, notes in the margin its absence from some copies. Against this list of authorities, few in number, and doubtful as many of them are, we have to place the Old Latin _a_ _f_* _ff_2 _g_1.2, all copies of the Vulgate, its ally the Armenian, the Gothic and Harkleian Syriac translations, the uncial codices ACDEHKMRSUVXΓΔΛΠ, all cursives except the seven cited above, and the Fathers or scholiasts who have tried, with whatever success, to explain the term: viz. Epiphanius, Chrysostom, Isidore of Pelusium, Pseudo-Caesarius, Gregory of Nazianzus, Jerome(374), Ambrose (all very expressly, as may be seen in Tischendorf’s note, and in Dean Burgon’s “The Revision Revised,” pp. 73-4), Clement of Alexandria probably, and later writers. Lachmann and Alford place δευτεροπρώτῳ within brackets, Tregelles rejects it, as does Tischendorf in his earlier editions, but restores it in his seventh and eighth, in the latter contrary to Cod. א. Westcott and Hort banish it to the margin, intimating (if I understand their notation aright) that it seems to contain distinctive and fresh matter, without deserving a place in the text even as well as Ἰησοῦ in Matt. i. 18.