xxii. 16-21. The narrative of the Last Supper is extant in three forms. There is (1) the common text, (2) that exhibited by the two most important of the Old Latin witnesses (b, e), in which verse 16 is followed by 19_a_, after which come 17, 18, 21, so that 19_b_ and 20 are wanting altogether. The text of Syr^{sin} and Syr^{cu} resembles this. There is further (3) the form exhibited by D and four Old Latins, which has the same order as (1), but omits verses 19_b_, 20. Zahn decides in favour of (2). See his _Einleitung_, ii. 357 ff. It is to be observed that the last discovered Syriac omits the nominatival clause τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον after τῷ αἵματί μου, which is the only member that seems to be derived, not from 1 Cor. xi. 24 f., but from Matthew and Mark, and that does not agree in construction with the rest. This confirms the supposition that these two verses are not part of the original text. See Westcott and Hort, _Notes on Select Readings_, p. 63 f.; Plummer, _Commentary on St. Luke_ in the International Series (T. & T. Clark). Compare also the article by the latter in Hastings’ _Dictionary of the Bible_ (Lord’s Supper). xxii. 36. On ἀράτω Basil the Great (d. 379) remarks: ἀράτω ἤτοι ἀρεῖ· οὕτω γὰρ καὶ _τὰ πολλὰ_ τῶν ἀντιγράφων ἔχει ... ὡς μὴ εἶναι πρόσταγμα ἀλλὰ προφητείαν προλέγοντος τοῦ Κυρίου. At present D is quite alone in exhibiting the reading ἀρεῖ, which is worth noting in view of τὰ πολλὰ above. xxii. 43, 44. These verses, with their mention of the Bloody Sweat and the Strengthening Angel, are omitted in A B R T, one Old Latin (f), the Bohairic, Sahidic, and Armenian versions, and the Sinai-Syriac. On the other hand, they are read by the Curetonian Syriac and the Peshitto, by the first and third hands of א (the second hand enclosed them in brackets and cancelled them by means of dots), by D, as also by most of the Old Latin witnesses and the Vulgate. In the Greek Lectionaries they are omitted at the place where one would naturally expect them, but are found in the text of Matthew xxvi., together with portions of John xiii., in the Liturgy for Holy Thursday. This explains their insertion after Matt. xxvi. 39 in the Ferrar Group, at least in 13, 69, 124. The first of these, moreover, repeats the first two words of verse 43 (ὤφθη δὲ) in Luke, but no more. The necessary inference is that these verses are no part of the original text of Luke. They go back, however, to a time when extra-canonical traditions from the Life and Passion of Jesus were in circulation either orally or in writing. Zahn holds that D here has preserved what Luke wrote.