xx. 28. Westcott and Hort devote one of their “Notes on Select Readings” to the addition to this verse, and in the edition of 1896 Burkitt adds that it cannot have stood in Syr^{sin}, because there was not room for it on the leaf that is missing between Matt. xx. 24 and xxi. 20. According to W-H the passage is Western, being attested by D Φ among the Greek manuscripts and by the Latin and Syriac versions. “The first part only, ὑμεῖς—εἶναι, is preserved in m, ger, and apparently Leo, who quotes no more; the second part only, εἰσερχόμενοι—χρήσιμον, in ger_{2} and apparently Hilary. The first part must come from an independent source, written or oral; the second probably comes from the same, but it is in substance identical with Luke xiv. 8-10.” Tischendorf states that of the Old Latin, four (f g_{2} l q) omit the section, which, however, is found in c d e ff_{1, 2} g_{1} h (m) n, two manuscripts of the Vulgate (and. emm.), the Old German, and the Saxon. To these W-W add also the Old Latin r, two manuscripts of the Vulgate not usually employed by them, and, of those forming the basis of their edition, H^{mg} Θ O—_i.e._ the Theodulfian Recension. A hand of the tenth century has written on the margin of O, “mirum unde istud additum: cum Lucas parabolam de invitatis ad nuptias et primos accubitus eligentibus decimo canone, ubi M(atthaeu)s sua non communia dicit referat.” This resembles the marginal note attached to the passage by Thomas of Heraclea (not given by Jos. White, but by Adler, from _Cod. Assem._, 1): Haec quidem in exemplis antiquis in Luca tantum leguntur capite 53: inveniuntur autem in exemplis graecis[267] hoc loco: quapropter hic etiam a nobis adiecta sunt. The word δειπνοκλήτωρ, which Resch took from this passage into the text of his _Logia Jesu_, for ὁ σὲ καὶ αὐτὸν καλέσας, found in Luke xiv. 9, should itself have provoked investigation. The only Latin witnesses which render it in a substantive form are d, which has _coenae invitator_ both times, and m, which has _invitator_ the first time. The others give it as a relative clause (_qui vocavit, invitavit_), so that they may have read it in the form in which it stands in our present text of Luke.[268] It is impossible not to believe that some connection exists between these substantive expressions and the Syriac מרא אהשמיתא, “master of the feast,” which is found in Syr^{cu} and Syr^{sin}, and is also given by Aphraates, for τῷ κεκληκότι αὐτόν in Luke xiv. 12 (Aphr. 388, 12-19; Zahn, _Forsch._, i. 85, note). Syr^{cu} has it both times in this passage of Matthew.[269]