xxii. 23. We have in this verse an illustration of the difference caused by the insertion or omission of the article. If we read οἱ λέγοντες with א^c E F G etc., then the words introduce the creed of the Sadducees (“who say,” Weizsäcker: “members of that sect who deny the resurrection,” Stage); if we omit οἱ with א* B D and Syr^{sin}, we have then what they actually said to Jesus. But as this would be the only place where Matthew gave an explanation of this sort regarding Jewish affairs, the article should be omitted. See note _in loco_, _Expositor’s Greek Testament_, and compare the margin of the Revised English Version. xxiii. 35. א^1 omits υἱοῦ βαραχίου, which is replaced in the Gospels of the Hebrews by “filium Joiadae.” Zahn (_Einl._, ii. 308) refers to the view of Hug, adopted by Eichhorn and many others, that the author, or redactor, or translator of Matthew made this Zechariah, who is rightly called the son of Jehoiada in the Gospel of the Hebrews, the son of Barachiah in order to identify him with the Zechariah, son of Baruch, who was murdered by the Zealots (Josephus, _Bell._, iv. 5. 4). He points out that this would involve a prediction on the part of Jesus, and that, moreover, the scene of the murder is different in the two cases: that the locality in Matt. points to 2 Chron. xxiv. 21, and that Matthew’s mistake in calling him the son of Barachiah is due to a confusion with the Zechariah mentioned in Isa. viii. 2, or that in Zech. i. 1. It should be observed, however, that Lucian alone calls the murdered person in Chronicles by the name of Zechariah; the LXX calls him Azariah. xxv. 41. See on Luke xx. 35. xxvi. 73. Ὁμοιάζει was formerly attested by D alone, but has now the further support of Syr^{sin}. The clause καὶ ἡ λαλιά σου ὁμοιάζει has crept into a great number of manuscripts, including even A, in Mark xiv. 70. There Tischendorf remarks, “Omnino e Mt. fluxit,” in which he is quite right. But he is wrong when he says “ipsum ὁμοιάζει glossatoris est.” Because the glossator must then have been earlier than Tatian (Ciasca, p. 87), and the parent of all those manuscripts. The converse is the truth—viz., that D alone preserves the original reading, and that δῆλόν σε ποιεῖ is the voice of the διορθωτής. xxvii. 9. The name of the prophet, which was omitted in some manuscripts, according to Augustine, is now omitted only by a b and the two minuscules 33 and 157. Augustine also observes that Matthew himself would have noticed his mistake or had his attention called to it by others. On this compare my notes on ἐβαρύνατε in Acts iii. 14, which I have explained by supposing that the author read כברתם or כבדתם instead of כפרתם (_Philologica Sacra_, p. 40; above, p. 170). Origen, Eusebius, and Jerome evidently still found Ἰερεμίου in all the manuscripts. Ζαχαρίου is supplied only by 22 and _Esaiam_ by 1. See on Matt. xiii. 35, and compare _Expository Times_, November 1900, p. 62.