(c)—b l x Ξ d and the 2 Egyptian versions retain other four,—1, 4, 5, 6: but for πόλεως καλουμένης d exhibits κώμην λεγομένην.
(d)—The old Latin and Vulg. retain five,—1, 2, 3, 5, 6: but for “qui (or quod) vocabatur,” the Vulg. b and c exhibit “qui (or quod) est.”
(e)—3 cursives retain other five, viz. 1, 2, 4, 5, 6: while,
(f)—a c Δ e, with 9 more uncials and the great bulk of the cursives,—the Harklensian, Gothic, Armenian, and Æthiopic Versions,—retain all the six words.
In view of which facts, it probably never occurred to any one before to suggest that the best attested reading of all is the result of “conflation,” i.e. of spurious mixture. Note, that א and d have, this time, changed sides.
[6th] S. Luke (xi. 54) speaks of the Scribes and Pharisees as (α) “lying in wait for Him,” (β) seeking (γ) to catch something out of His mouth (δ) “that they might accuse Him.” This is the reading of 14 uncials headed by a c, and of the whole body of the cursives: the reading of the Vulgate also and of the Syriac. What is to be said against it?
It is found that א b l with the Coptic and Æthiopic Versions omit clauses (β) and (δ), but retain clauses (α) and (γ).—Cod. d, in conjunction with Cureton's Syriac and the old Latin, retains clause (β), and paraphrases all the rest of the sentence. How then can it be pretended that there has been any “Conflation” here?
In the meantime, how unreasonable is the excision from the Revised Text of clauses (β) and (δ)—(ζητοῦντες ... ἵνα κατηγορήσωσιν αὐτόν)—which are attested by a c d and 12 other uncials, together with the whole body of the cursives; by all the Syriac and by all the Latin copies!... Are we then to understand that א b, and the Coptic Version, outweigh every other authority which can be named?
[7th] The “rich fool” in the parable (S. Lu. xii. 18), speaks of (α) πάντα τὰ γενήματά μου, καὶ (β) τὰ ἀγαθά μου. (So a q and 13 other uncials, besides the whole body of the cursives; the Vulgate, Basil, and Cyril.)
But א d (with the old Latin and Cureton's Syriac [which however drops the πάντα]), retaining clause (α), omit clause (β).—On the other hand, b t, (with the Egyptian Versions, the Syriac, the Armenian, and Æthiopic,) retaining clause (β), substitute τὸν σῖτον (a gloss) for τὰ γενήματα in clause (α). Lachmann, Tisch., and Alford, accordingly retain the traditional text in this place. So does Tregelles, and so do Westcott and Hort,—only substituting τὸν σῖτον for τὰ γενήματα. Confessedly therefore there has been no “Syrian conflation” here: for all that has happened has been the substitution by b of τὸν σῖτον for τὰ γενήματα; and the omission of 4 words by א d. This instance must therefore have been an oversight.—Only once more.