xxiii. 43. The insertion of τῷ ἐπιπλήσσοντι in D, as well as the other variants found in this manuscript, viz. ἔλευσις, which is also read by D in Luke xxi. 7, and θάρσει, which is inserted by others in Luke viii. 48, is attributed by Zahn (_Einleitung_, ii. 356) to some preacher who sought in this way to contrast the penitent thief with his comrade. With the substantival expression ἔλευσις, compare δειπνοκλήτωρ exhibited by D in Matt. xx. 28. On the somewhat rare verb ἐπιπλήσσειν, compare the new edition of Origen, i. 5,8; also Clement Alex, (ed. Dindorf), i. 186, 188. xxiii. 53. After κείμενος U, with a few minuscules, reads καὶ προσεκύλισεν λίθον μέγαν ἐπὶ τὴν θύραν τοῦ μνημείου, while three Vulgate manuscripts have a similar addition _et inposito eo inposuit monumento lapidem magnum_. On the other hand D, with its Latin, reads καὶ θέντος (_leg._ τεθέντος) αὐτοῦ ἐπέθηκεν τῷ μνημείῳ λίθον ὃν μόγις εἴκοσι ἐκύλιον. The same thing is found in the Old Latin manuscript c, _et cum positus esset in monumento, posuerunt lapidem quem vix viginti volvebant_. The Sahidic and T^i exhibit a similar expansion of the text. In this addition, which Scrivener thought was “conceived somewhat in the Homeric spirit,” Harris detects a Latin hexameter which the scribe of Codex Bezae “deliberately incorporated into his text and then turned into Greek.” See his _Study of Codex Bezae_ in _Texts and Studies_, ii. 1, 47-52. Chase, on the other hand, adduces Josephus, _Bell. Jud._, vi. 5, 3 (_Syro-Latin Text_, p. 62 ff.). Compare my _Philologica Sacra_, pp. 39, 58. xxiv. 6. The reading ὅσα (D, c, Marcion, etc.) in place of ὡς is now attested also by the Sinai-Syriac. xxiv. 32. In place of καιομένη (α text) and κεκαλυμμένη (D), Blass inserts βεβαρημένη in the β text on the authority of the old Syriac versions, the Armenian, and the Sahidic. But in the Syriac this last reading is due to a transcriptional error of יקיר for יקיד (see Blass himself, p. 120, and compare the variants מוקר and מוקד in Rahmani’s _Testamentum D. N. Jesu Christi_, p. 112, 6); and as the Armenian is derived from the Syriac, the only question becomes whether the Sahidic reading is due to the same error. Κεκαλυμμένη in D, which has hitherto baffled explanation, is shown to be a purely clerical error by comparison with Heb. xii. 18, where also κεκαυμένῳ becomes κεκαλυμμένῳ in the Greek of D and in Pseudo-Athan. 57. xxiv. 34. For λέγοντας D reads λέγοντες, which is simply a clerical error arising easily from the influence of the Latin, which would be the same in either case. For the conclusions drawn from this reading by Resch, see his _Aussercanonische Paralleltexte_, iii. 779 f. Other examples of the same mistake (—ες for —ας) occur in Matt. xxii. 16; Acts vi. 11, xvi. 35; Rom. vi. 13. It is interesting to observe that Origen had Σίμωνος καὶ Κλεόπα (i. 184, ed. Koetschau).