xii. 51. βαλεῖν (אַרְמֵא) is found here in Syr^{sin} in place of ποιῆσαι (D e Syr^{cu}), mittere (b l), δοῦναι (usual text). This is interesting in view of Marcion. See Zahn, _GK._, i. 604, ii. 476. Tertullian seems to have been mistaken in thinking that μάχαιραν was read in place of διαμερισμόν in this connection (machaeram quidem scriptum est. Sed Marcion emendat, quasi non et separatio opus sit machaerae). xiii. 8. See above, p. 193 ff. Chase cites this passage as an indication of the laxity of transcription of which D was guilty in introducing what appears to be a common agricultural phrase. In Columella (_De Re Rustica_, xi. 3) we find “confecta bruma stercoratam terram inditam cophinis obserat.” Chase also cites from the manuscript notes of Hort the reference to Plutarch, _Vita Pompeii_, 48, αὐτοῦ δέ τις κοπρίων κόφινον κατὰ κεφαλῆς τοῦ Βύβλου κατεσκέδασε. Better than any words of mine are those of Zahn, _Einleitung_, ii. 346:—No one with any perception of the difference between naïve originality and a regularity due to liturgical, dogmatic, and stylistic considerations can fail to assent to the following propositions—viz., (1) as regards contents and form of expression β (_i.e._ the text of D and its associates) has preserved much original matter, which from the very first was peculiarly liable to alteration, and which was set aside by the learned revisers from the end of the third century onwards (Lucian, Hesychius, Pamphilus), etc. xvi. 12. While the common text with Syr^{sin} reads ὑμέτερον, for which B L have ἡμέτερον, Marcion alone supports 157 e i l in reading ἐμόν. How is this to be explained? Compare above, p. 211, and Zahn, _GK._, i. 682. xvi. 19. Zahn denominates the introductory words found in D, εἶπεν δὲ καὶ ἑτέραν παραβολήν, “a liturgical gloss at the beginning of a pericope.” Blass, too, omits them from the β text. xvi. 22, 23. א*, most Old Latin witnesses, and the Vulgate omit καί at the beginning of verse 23, and read ἐτάφη ἐν τῷ ᾅδῃ. This conjunction of the words is attested by Tatian and Marcion. The Sinai-Syriac presupposes the form “was buried. And being in Hades he lifted up his eyes.” Attention may be drawn to the detailed notice of the different readings by Wordsworth and White. They say: Asyndeton in Johanne tolerabile, in Luca vix ferendum videtur.... Vix dubium est quin Lucas ipse scripserit καὶ ἐτάφη· καὶ ἐν τῷ ᾅδῃ, sed καί secundum in antiquissimis codicibus ut nunc in א* casu omissum, ex conjectura tribus modis restitutum videtur, _sc._ καὶ ἐν τῷ ᾅδῃ, et ἐν δὲ τῷ ᾅδῃ et ἐν τῷ ᾅδῃ καὶ; quae lectiones omnes in codicibus Latinis referuntur, et tertiam ab Hieronymo ex traditione codicum suorum servatam magis quam ex ratione praelatam credimus. See Zahn, _GK._, i. 682, ii. 480.